THEODORE OF MOPSUESTIA

ON THE EPISTLE OF BLESSED PAUL TO THE COLOSSIANS.

ARGUMENT.

[page 253] Blessed Paul writes to the Colossians just as he wrote to the Ephesians, whom he had not seen before writing to them. He himself shows this in his writings, for instance when saying, “hearing of your faith in Christ and the love that you have for all the saints” (Col 1:4); and when he writes, “For I want you to know what a great struggle I have for you and for those in Laodicea and for all who have not seen my face in the flesh” (Col 2:1). The argument of the epistle is as follows. It is his custom [page 254] wherever or to whomever he writes whom he had not seen before, to exalt the things pertaining to Christ, and to demonstrate the greatness of the things accomplished by him. This is because there was no other way a great and useful matter could be shown to those who follow the faith that is in him. In this place, however, he saw that this line of reasoning was necessary for himself not only for this reason, but because of those from the circumcision, who, traveling around in every place, were hastening to persuade the Gentile believers to observe the decrees of the law alongside the faith they have in Christ. Therefore, because they had also come to the Colossians and had nearly persuaded some of them to submit to the legal decrees, he writes this way. For while he demonstrates the eminence of the things accomplished by Christ, he was certainly demonstrating that the law is weak, showing at the same time that its diligence and observance are superfluous and vain. He writes in this way for both reasons: first, because such things were particularly fitting for him to write to them at the outset; and second, because on account of those from the circumcision, he hastened to exalt the things pertaining to Christ—as was appropriate—explaining the greatness of the things that had been done. Then, after this, he explicitly urges them not to be persuaded by those who attempt to teach them such things, declaring from every angle that the observance of the law is no longer necessary for them. After moving on to this exhortation, he speaks to them about many other necessary matters. I will begin to provide this explanation section by section in what follows, since the points pertaining to the epistle’s argument have been sufficiently clarified here.

[page 255] “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the saints and faithful brothers in Christ Jesus who are at Colossae: Grace to you and peace from God our Father.” (Col 1:1-2)

Providing this customary opening address of the epistle, he begins in this way:

“We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, hearing of your faith in Christ Jesus and the love that you have for all the saints.” (Col 1:3-4)

Similarly, he began the epistle he wrote to the Romans by giving thanks for them (Rom 1:8). In this one, however, he adds, “praying for you,” showing that he does not merely give thanks for the fact that they have believed, but also prays for them for the rest of their lives. But what is his prayer?

“Because of the hope laid up for you in heaven.” (Col 1:5a)

‘So that you may be able to obtain the heavenly good things, the firm hope of which is kept for you, provided that the things required of you are also present.’ And showing that he is speaking of nothing else than what they already know:

“Of which you heard before in the word of the truth of the gospel, which has come to you.” (Col 1:5b-6a)

[page 256] ‘I say these things that you have known, having received the teaching along with the truth of the gospel.’ And to encourage them further, showing that they are not the only people who have come to know these things—otherwise, he could keep them in the faith even better if the godliness held by everyone in common were also held by them:

“Just as in the whole world.” (Col 1:6b)

And showing the magnitude of the matter:

“It is bearing fruit and growing.” (Col 1:6c)

‘Not only,’ he says, ‘is it known to those in the whole world, but it also receives increase every single day.’ Then, so that it might not seem that the knowledge of the gospel is merely something they hold in common with everyone—as he said “in all”—lest they think that the gospel does not also achieve increase among everyone, he adds:

“Just as it also does among you, since the day you heard it and understood the grace of God in truth.” (Col 1:6d)

[page 257] ‘You have known godliness,’ he says, ‘just as everyone else has; it also receives increase everywhere every single day, just as it does among you. Thus the gospel maintains its power everywhere, and receives increase every single day, both among you and among all those who are in the world.’ This was sufficient to encourage and persuade them to remain in the faith, provided they recognized by universal consensus that these things were true. Then he indicates by whom they were taught:

“Just as you learned it from Epaphras our beloved fellow servant, who is a faithful minister of Christ on your behalf; who also made known to us your love in the Spirit.” (Col 1:7-8)

For in these words he clearly shows that they received the gospel from Epaphras, whom he praised with just reason, presenting him as venerable to them, and commending him to them because he had made known to him the things concerning them. He knew that it is entirely necessary and useful for a teacher to be venerable and desirable to his disciples. But he seems to have done this most fittingly toward this man, so as to teach them to persist in his teaching with much affection. In these things he had handed the gospel down to them apart from the law. Therefore, he would not have praised his teaching if it had not been done in this way; for how could it be that the one who taught these things did not have to observe them? Then, taking up again what he said—”praying always for you,” and so forth—he says:

[page 258] “For this reason, since the day we heard it, we have not ceased praying and asking for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding; so as to walk in a manner worthy of God, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God, being strengthened with all power according to his glorious might, for all endurance and patience with joy.” (Col 1:9-11)

He seems to have wished them good things in every respect, teaching them what was fitting for them under the guise of a prayer. He says that ‘from the time we heard the things concerning you, we pray without delay so that, filled with every spiritual sense, you might be able to know God’s will, conducting yourselves worthily of him and striving to please him in all things; so that good actions might be multiplied in you every single day along with the knowledge of God, who will be able to fill you with his endurance according to his power, looking toward himself, so that you may be able to bear patiently all the things that bring sorrow; so that you may have joy in them, because of the reward that is to be repaid to you for these things in the future age.’ As I said, he stated that he wished this for them; and in doing so, while stating the things that belong to a prayer, he teaches them to apply the diligence of fitting behavior. Then, taking up the thanksgiving that he had fulfilled for them, he begins his instruction, just as he did in the epistle to the Ephesians (Eph 1:15-23), where under the guise of thanksgiving he seems to have instructed them in matters of doctrine. Therefore he says:

“Giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.” (Col 1:12)

‘We ask for these things above all,’ he says, ‘giving thanks to God [page 259] for you, because through his knowledge he has pronounced you worthy of the assembly of the saints, when you were alienated from godliness and were followers of idols.’ When he says in lumine (“in the light”), it is to say ‘through his knowledge’; and when he says qui dignos uos habuit (“who considered you worthy”), this means, ‘he pronounced you worthy.’ And what is that benefit? ‘To be joined to the assembly of the saints.’

“He has delivered us from the domain of darkness and transferred us to the kingdom of the Son of his love.” (Col 1:13)

‘Not only,’ he says, ‘did he take you away from error and the power of demons, but he also pronounced you to be participants in the kingdom of Christ.’ For when he says transtulit in regnum filii caritatis suae (“transferred into the kingdom of the Son of his love”), he is speaking just as he does in another place: “if we endure, we will also reign with him” (2 Tim 2:12). Hence it is appropriate that he did not simply say filii (“of the Son”), but filii caritatis suae (“of the Son of his love”). For we do not become participants in the kingdom of God the Word—for how could it be [page 260] that we are joined to the Creator of the universe?

Greek fragment: He did not say “of the Son,” but “of the Son of his love”; for we do not become participants in the kingdom of God the Word, but of the assumed man, whose honor we share because of natural likeness, when we show a disposition toward him in our deeds. Hence he also called him the “Son of his love,” since he is not the Son of the Father by nature, but was counted worthy of adoption by love.

He is speaking of the assumed man, whose honor we will share because of the likeness of nature when we are able to show affection toward him by our very deeds. Thus he also called him “the Son of his love,” because he is not the Son of the Father by nature, but obtained the adoption of sons by love. In all things, he purposes to demonstrate that the things pertaining to Christ are great, as we also predicted in the argument, [page 261] and he hastens to prove the greatness of the things accomplished by him. Therefore he discusses the assumed man as if he were our firstfruits, and because he became the provider of many good things for us. Hence he also added:

“In whom we have redemption, the forgiveness of sins.” (Col 1:14)

‘For through him we have obtained complete security from sins.’ He is speaking of the future state in which, having been brought about through the resurrection, since our nature will exist as immortal, we will no longer be able to sin. This is like what is said to the Ephesians: “so that we may be holy and blameless” (Eph 1:4). Next he speaks of the dignity that belongs to him:

“He is the image of the invisible God.” (Col 1:15a)

He rightly added inuisibilis (“invisible”), not because God is also visible, but to show his greatness; provided that we see that invisible nature in him as in an image, because he is united to God the Word and will judge the whole world, appearing according to his own nature, as is proper, coming from heaven with much glory in the future age. He maintains the position of an image for us, [page 262] clearly because we all direct our gaze to him as a kind of image of the divine nature, in which the greatness of the things accomplished is reflected, assigning authority to the judge by an invisible nature. I am amazed at those who have applied this to the divine nature; first of all, they did not see that blessed Moses speaks about man, that “God made him in his image” (Gen 1:27); and blessed Paul says: “a man ought not to cover his head, since he is the image and glory of God” (1 Cor 11:7), which would never have been said about humans if it were proper to the divine nature. Second, they failed to perceive that every image, while it is seen itself, points to that which is not seen. Therefore, it is impossible for an image to be made that is not seen, since it is evident that images are customarily made [page 263] by those who create them for the sake of either honor or affection, so that they serve as a memorial of those who are not seen to those who are able to see them. Then he added:

“The firstborn of all creation.” (Col 1:15b)

From this, some very clever people have argued that what he said, imago Dei inuisibilis (“the image of the invisible God”), is spoken about the divine nature, as if the firstborn concerning his humanity could neither be seen nor received. Yet it would have been fitting for them to realize that this cannot possibly be applied to the divine nature. If he were the firstborn just like a creature, he certainly should have been called the “first-created.” But if they say he was begotten, there will seem to be a great contradiction in the statement itself if he who is not created is called the firstborn of creatures. For he who is called the firstborn could certainly be called the firstborn of those who seem necessarily to preserve that likeness to him. And the apostle clearly shows this when he says to the Romans: “for those whom he foreknew he also predestined [page 264] to be conformed to the image of his Son, in order that he might be the firstborn among many brothers” (Rom 8:29), clearly calling him the firstborn brother of those who are conformed to him. And those who are conformed to him because of that likeness they have from God rightly ascribe him as their firstborn, since he is preeminent according to this reasoning. Indeed, there he did not say “conformed to his Son,” but “conformed to the image of his Son,” clearly designating the image of the Son as his visible nature. But they ask, how can the assumed man be seen as the firstborn of all creation, since he is not before all creation, but received his existence in the last times? They do not understand that “firstborn” is not spoken solely with respect to time, but frequently with respect to special honor, because he is truly called the firstborn of those who are born after him. Nevertheless, the one who was born first must follow him in being especially honored, just as both the law of nature and

Greek fragment: The term “firstborn” is not spoken solely with respect to time, but frequently also with respect to special honor, as in: “He shall cry to me, ‘You are my Father,’ and I will make him the firstborn” (Ps 89:26-27). God is not saying this to mean ‘I will make each of them earlier in time than the rest,’ but ‘I will consider him of great value.’ David says these things, recalling God’s promises to him, as God promised to embrace those descended from him in succession. But the apostle says: “[But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and] to the assembly

[page 265] the divine Scripture act. There are times when it uses the transfer of this name in terms of time, but often it does so for the sake of honor. For indeed, when blessed David recalls the promises of God made to him, in which he promised to receive those from his succession into his intimacy, as if God himself were speaking, he says this: “he shall cry to me, you are my Father… and I will make him the firstborn” (Ps 89:26-27). God is not saying here, ‘I will make each of them earlier in time than the rest,’ but that ‘I will bring them very great assistance.’ The apostle clearly shows this same thing to the Hebrews, speaking thus: “but you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to the gathering of ten thousands of angels, and to the church of the firstborn who are enrolled in heaven” (Heb 12:22-23); [page 266] which is to say, ‘of those who have been counted worthy of great honor.’ For he does not mean to say that some are earlier than the other sons. And elsewhere: “Israel is my firstborn son” (Exod 4:22), meaning ‘he is honorable to me.’ For there were others before Israel who had been counted worthy of the title of sons of God; of whom Moses says: “the sons of God saw that the daughters of man were attractive, and they took as their wives any they chose” (Gen 6:2). Thus, in this passage as well, what he said, primogenitus totius creaturae (“firstborn of all creation”), means ‘honorable above all creation.’ Indeed, if he had said “firstborn” absolutely, he would merely have been calling him ‘honorable.’ But because he added “of all creation,” he designated the one who is honored by all creation.

Greek fragment: …of the firstborn who are enrolled in heaven”; to say, ‘of those counted worthy of very great honor.’ And the text: “Israel is my firstborn son” (Exod 4:22), meaning ‘honorable to me.’ Thus he also says here: “firstborn of all creation,” meaning ‘honored above all creation.’

[page 267] For he who is Christ according to the flesh is also truly called the firstborn in time of all the creation that was made in him, concerning which blessed Paul seems to have spoken in this place. Thus, interpreting what he said, primogenitus totius creaturae (“firstborn of all creation”), he added:

“For in him all things were created.” (Col 1:16a)

He did not say per ipsum (“through him”), but in ipso (“in him”). For he is not speaking about the first creation, but about that restoration of creation that was made in him, according to which all things that were formerly dissolved were brought into a single harmony; just as he says elsewhere: “to unite all things in Christ, things in heaven and things on earth” (Eph 1:10).

Greek fragment: He did not say “through him,” but “in him.” For he is not speaking of the first creation, but of the recreation that occurred in him, according to which all dissolved things were brought into a single harmony, as he also says elsewhere: “to unite all things in Christ, things in heaven and things on earth” (Eph 1:10).

For because of the wickedness of humans, all of creation, so to speak, seemed to be torn apart. For the angels and [page 268] all the invisible powers were turning away from us because of the lack of devotion we exercised toward God. Moreover, we ourselves are also dissolved by death, from which it resulted that the soul is separated from the body; indeed, all connection within creation was dissolved by this. For in the beginning man was fashioned as a kind of animal joined by kinship to all things, because the body in general consisted of all things, that is, of the four elements; while the soul seemed to have an affinity to the invisible powers. A certain unification of all things seemed to occur from this, because of that affinity that all things seemed to have to man, with everything concurring in the same purpose, so that with one accord they might render due worship to God with careful diligence. They all hastened to obey the things that were consistent with his laws. Because we became mortal on account of sin, the soul was also separated from the body, and the connection of affinity was thereby dissolved, so that the invisible powers no longer thought they had any fellowship with us in terms of caring for our body. Added to this was the fact that we were hateful to God due to the consideration of sin, and he was also turning away from us. Hence, those who were set over visible natures and moved them for our benefit according to the limit set for them by God, no longer wished to fulfill these things, if they had not perceived by God’s promise that all harsh things would be undone. Death and corruption will also cease, when all things are restored to a single [page 269] harmony, just as he writes to the Romans: “for the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Rom 8:20-21). Therefore, in our renewal—according to which the connection of all things is restored, the firstfruits of which is he who is Christ according to the flesh, in whom a certain excellent and, so to speak, comprehensive recreation of all things will be accomplished (as blessed Paul says: “if anyone is a new creation in Christ, the old has passed away; behold, all things have become new” (2 Cor 5:17))—for in the transition of all things into incorruptibility, the harmony, concord, and connection of all things will be preserved, and the invisible powers will love us further as intimates of God. Thus he rightly said: in ipso creata sunt omnia (“in him all things were created”), not only because through the things that were done regarding him we obtained the promise of future things, but because the perfect connection for all things will be preserved in him because of the inseparable God the Word who is united within him. Therefore, saying “all things,” he added:

[page 270] “Things in heaven and things on earth.” (Col 1:16b)

And because it was uncertain what was in heaven and what was on earth—whether he was speaking about visible things or invisible things, because there are also visible things in heaven, such as the sun, the moon, and the stars (for “he set them in the firmament of heaven” (Gen 1:17))—making the division itself manifest, he added:

“Visible and invisible.” (Col 1:16c)

That is, all these and those things are further joined and bound together in him, whether because of kinship or because of dignity. And since the things that were visible seemed more certain, because the affinity that existed toward man himself (who is visible) was evident, passing over this he moves to the invisible things, because what is said about them seemed to be greater. Clearly he holds here the proof of the greatness of the things that were directed through Christ, because the invisible natures also received recreation in him:

“Whether thrones or dominions or principalities or authorities.” (Col 1:16d)

Thus he did not mention “angels,” because this name seemed rather to have the significance of a ministry; but he said “thrones and dominions and principalities and authorities,” which themselves are so called from the function they appear to fulfill. However, they also possess a certain significance of the dignity that belongs to them, because they received the task of presiding as invisible beings. And some [page 271] preside over the air, others over the sun, others over the moon, others over the stars, and others over still other things, so that they might move all things according to the limit set for them by God so that all things can continue to exist. They were called principatus et potestates (“principalities and authorities”) for this reason, because they received the authority to rule and to exercise power over some affair; just as he says to the Ephesians about the devil: “following the prince of the power of the spiritual air” (Eph 2:2); and in Daniel: “the prince of Persia withstood me” (Dan 10:13) and “your prince” (Dan 10:21)—calling the angel who expends care for them in this way. Thus he expanded the meaning, saying “thrones, dominions, and principalities and authorities,” saying the same thing in a variety of ways. ‘If,’ he says, ‘there is anything that exercises dominion, or claims lordship for itself, or holds a principality, or exercises power, however anyone might wish to speak about the power granted to them by God, all things were created in him. For initially being weary because of humans and refusing to carry out their work for us, now they accomplish all things with eagerness, revering that property of our nature that is united to him, which they do not hesitate to adore because of the nature that is in him in the future age, because reducing all things into himself in a kind of coupling he bound them together, especially at the time when all corruption and death will be undone.’ And since it seemed somewhat unpersuasive [page 272] to say about a man that all things were created in him, he confirmed it by adding:

“All things were created through him and for him.” (Col 1:16e)

‘Do not wonder,’ he says; ‘for this dignity is not his from himself, but because of the indwelling nature, through which all things were made, to which all things that were made also look, considering it to be their Lord.’ And magnifying this further:

“And he is before all things, and in him all things hold together.” (Col 1:17)

To say: ‘Existing before all things, he himself brought forth all things, and in his power all things seem to have their consistency.’ But it is not to be wondered at, if, while discussing as if about a man, he passed from human things to the doctrine of deity. For we have shown that the apostle did this when writing to the Philippians, where he says, “who, existing in the form of God” (Phil 2:6), and so forth. Clearly the apostle there transitioned from divine to human things, and indeed spoke all these things as if concerning one and the same person. But [page 273] speaking similarly to the Hebrews: “he has spoken to us in a Son, whom he appointed the heir of all things” (Heb 1:2), clearly saying this about a man, whose speech we also heard, who received the dominion of those things, which he did not have before. But he transitioned to the divine nature in order to confirm from it the greatness of these things; and again he returns to the human nature, and indeed says all things as if about one person in that part of the epistle. Anyone will find that the same Lord frequently did this in the Gospels, in those speeches he seems to have made about himself; which someone can recognize more carefully if he is willing to run through our interpretation of that part of the Gospel of John, which he seems to have spoken to the Jews concerning the healed paralytic. So also in this place, he mentioned the divine nature, in order to confirm from it the greatness of the things that concern the man. But from there he again returns to the man, saying:

“And he is the head of the body, the church.” (Col 1:18a)

That is: ‘The church universally ascribes as its head this one in whom all things were created, having become his body through spiritual regeneration, which has the form of the future resurrection, according to which we, hoping to communicate with him and become participants in his immortality, were baptized, fulfilling a kind of form of the things of which he himself stood forth as the leader for us. By that reasoning, therefore, we also ascribe him to ourselves as head.’ Hence he adds:

“He is the beginning, the firstborn from the dead,” (Col 1:18b)

[page 274] That is: ‘Before all those rising, he was the first born again into that life.’ For since he calls the assumed man the “firstborn from the dead,” it is obvious; but also because he discusses both the things in the preceding verses and these statements as if concerning a single person. And this is clearly seen from the words themselves. But those who attempt to interpret the words of the apostle incorrectly, and take what he said, “who is the image of the invisible God, the firstborn of all creation,” to refer to the divine nature, will in no way be able to entangle our interpretation with falsehoods, because we have said that he transitions from the divine nature to the human, or again from the human to the divine; for necessity compels them to do this very same thing. For the subject matter itself compels them to understand the things said previously as referring to the divine nature. But this statement, primogenitus ex mortuis (“the firstborn from the dead”), even if the wicked know how to contend against everything, they could by no means take as referring to the divine nature. The apostle, however, clearly showing that he had also said previously, primogenitus totius creaturae (“firstborn of all creation”), said again concerning this very same one: primogenitus ex mortuis (“the firstborn from the dead”). Hence he also added:

“That in everything he might be preeminent.” (Col 1:18c)

Greek fragment: But those desiring to misinterpret the words and attempting to take “who is the image of the invisible God, the firstborn of all creation” as referring to the divine nature, will in no way be able to falsely accuse our interpretation regarding the transition from divine things to human things, or from human things to divine things; for necessity compels them to do the same thing, understanding the previous words as referring to the higher nature, but being completely unable to understand “firstborn from the dead” as referring to the divine nature, unless they are utterly shameless.

[page 275] For when he said ut (“so that”), he did not state a cause, but declared what conventionally followed. For he means that he himself is first in all things, not only because he is seen to have initiated the resurrection, but because he is holding the primacy in all things. For he mentions “all things,” those that are named among creatures, as if attributing greater honor. And as if interpreting the things he had said above, and desiring to clearly show what he had said, he says, “because in him all things were created,” and so forth, because in that part of the epistle things were said concerning his humanity. Hence he also adds:

“For in him all the fullness of God was pleased to dwell.” (Col 1:19)

He calls the church the “fullness of God,” and also all things, as if because he is in all things and fills all things; and this can clearly be known from the things he seems to have said when writing to the Ephesians: “and gave him as head over the whole church, which is his body, [page 276] the fullness of him who fills all in all” (Eph 1:22-23). Therefore he is saying this, that it pleased God that in him, that is, in Christ, all fullness should dwell—to say: ‘He proved to join to him every creature that is filled by him.’ And saying this same thing more broadly:

“And through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” (Col 1:20)

‘In his death,’ he says (for this is what he means by “blood” and “cross”), ‘he reconciled and joined all things, both those on earth and those above the heavens, because he both died and rose again; and by rising he provided a common promise of resurrection and immortality to all. Thus all things are connected from here to harmony, as we also said above, and they look to him, suppose as the author of harmony’; for this is what he means by in eum (“to him”). He rightly said that through his death he joined all things, and established them in peace through the coupling that exists toward him. Clearly [page 277] he seems to have repeated in this place what he had said: “in him all things were created, things in heaven and things on earth”; and he carefully proved that he seems to have made a statement about the same one there, about whom he was seen to have spoken in this place, whom also calling the firstborn from the dead, it is obvious he called the man assumed by the Father in this way. Thus, showing in these words both that the things concerning Christ are great and preeminent and much greater than human nature claims for itself, and indeed he sufficiently taught the greatness of the things that were accomplished through him from those things that are general. But further on he turns his speech to their own person, because they had gained that benefit which is conferred on all in common, so that he might not only bring them to reverence from communion so that they would not depart from the faith that is in Christ, but also concerning the things that apply to them, since they too have been elevated by great benefits along with the rest:

“And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him.” (Col 1:21-22)

He seems to have preserved here a similar sequence to what he had written in the epistle to the Ephesians; for in that one as well, first magnificently recounting the things concerning Christ, then adding the coupling of the church which was made to him, transitioning to specific things, he mentioned the persons of those to whom he was writing the epistle, saying: “and you, when you were dead in your trespasses and sins, in which you once walked following the course of this world” (Eph 2:1-2), and so forth. So also in this place, recounting the things that concern Christ, just as they were fitting to be recounted, then adding the coupling of the church that was made to him, he transitions to specifics, [page 278] that is, to the person of the Colossians. He says this, that ‘such indeed are the things that were done concerning Christ; you also have gained great goods. For though you were alienated from God and placed in the category of enemies to him on account of the diligence you had toward depravity, he reconciled you to God through his death, removing indeed mortality from you, but granting you immortality. Established further in this, you are made secure from every sin, and you can do none of the things that are unfitting. Rather, you remain bearing no accusation, but according to every scrupulousness you conduct yourselves pleasingly to him.’ For we have noted this in all his epistles, that the apostle demonstrates from future things the greatness of the things that were done for us by Christ; and since all his correction is placed in the promises, which is the future renewal in the future age, we showed that he said this same thing when writing to the Ephesians. And since he moved further to their own person, indicating that they had been persuaded by those who were persuading them to apply diligence concerning the observance of the law:

“If indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard,” (Col 1:23a)

and the rest. And just as in those matters in which he urged them to believe firmly, giving thanks for them, he mentioned that the glory of the gospel claims its power through the whole world; so also in this place, indicating as if they had been seduced from that glory, which is seen to be firm among all. He also mentions this to make them more ashamed:

[page 279] “Which has been proclaimed in all creation under heaven.” (Col 1:23b)

It was very serious that they would depart from that thing which was proclaimed by all in common to be good. Desiring to make what he says more evident, he added:

“And of which I, Paul, became a minister.” (Col 1:23c)

For this was his work, to preach the gospel to the Gentiles, excluding the observance of the legal requirements; just as he divides the preaching with blessed Peter and the rest, as he himself mentioned when writing to the Galatians (Gal 2:9). And showing how conscious he is that he teaches good things:

“Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister.” (Col 1:24-25a)

‘And so I also take pleasure in suffering for you; and since Christ, anticipating to confer a benefit upon you, suffered in order to pronounce you his body through the resurrection, I supply the things that were lacking in his afflictions by those things which will be for you. What was it that was lacking? That by learning what the

Greek fragment: For this was his work, to preach the gospel to the Gentiles apart from the observance of the law. ‘And so,’ he says, ‘I am pleased even while suffering for you; and since Christ previously suffered for your benefit, so as to declare you to be his own body through the resurrection, I fill up what is lacking in his afflictions for you.’ But what was lacking? That you, having learned what [page 280] things were accomplished for you by him, might receive the promise concerning them. But it was by no means possible for this to happen without labors and afflictions. ‘Therefore I suffer for these things, going about and preaching to all the things that were accomplished, so that you, by believing, might receive with the disposition of your soul the affinity toward him. For I was appointed a minister of these things.’

things are that were accomplished for you by him, you might receive the promise concerning them. But this can by no means happen without labor and afflictions. For these things, therefore, I suffer, going around and preaching to everyone the things that were accomplished, so that you, believing, might receive with the affection of your soul the affinity that exists toward him. For I have become a minister of these things.’ And so that he might not seem, being arrogant, to ascribe the direction of the ministry to himself:

“According to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery.” (Col 1:25b-27a)

One will find that these things are set down in the very same words in the epistle he had written to the Ephesians, because he was writing both that one and this one to people who had not seen him. Therefore he seems to have set down many meanings [page 281] similarly in both that epistle and this one. He says, therefore, that ‘this ministry has been entrusted to me by God so that I might teach everyone what was formerly uncertain to all, but now is known to his saints.’ What is this thing? That on account of his great goodness and the generosity of his glory, he offered the enjoyment of them to the Gentiles as well. For in ancient times all godliness was held circumscribed within the race of the Jews, and there was no association for the Gentiles with them. But the gospel promised the common gift of future things to all, which he also calls a “mystery,” because it was formerly hidden, but is now manifest. For when he said, “to his saints to whom God willed,” he was speaking about the apostles and those who were set over them at that time; concerning whom he clearly seemed to have spoken when writing to the Ephesians (Eph 3:5). And since he said, “what are the riches of the glory of the mystery,” he added:

“Which is Christ in you, the hope of glory.” (Col 1:27b)

This is the great riches, that is, Christ, and that we believe in him. For he is the hope of future glory, who also became the cause of good things for us, granting us to expect those things.

Greek fragment: This is the great wealth, Christ and believing in him. For he is the hope of future glory, who also granted us the cause of expecting those things.

“Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ Jesus.” (Col 1:28)

‘We preach him,’ he says, ‘teaching every person to have affection for him, so that in the future they may be able to obtain per[page 282]fection through the faith that is in him.’ For he calls the future state “perfection” both in the epistle he seems to have written to the Galatians (Gal 3:26, 4:1-7) and in this one to the Ephesians (Eph 4:13); a state to which no good thing will seem to be lacking. For he calls the future state “perfection,” and since he recapitulates all these things to what he had said, “now I rejoice in my sufferings for you,” he takes that up again:

“For this I toil, struggling with all his energy that he powerfully works within me.” (Col 1:29)

‘For these things,’ he says, ‘I also desire to labor, striving in every way because of the power granted to me for this from heaven.’ But one will find that this too is entirely similar in meaning to the epistle he seems to have written to the Ephesians, where he said: “For this reason I, Paul, a prisoner of Christ Jesus” (Eph 3:1), and so forth. And since he clearly shows that the teaching for these things belongs to him, since he seems to have the ministry to the Gentiles entrusted to him and was appointed by God for this, he hastens to satisfy them, since he had not yet come to them:

“For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face.” (Col 2:1)

[page 283] ‘For I do not want you to be ignorant of this,’ he says, ‘that even though I have not seen you, I also endure a very great struggle for you; for I am no less solicitous about you than about those whom I have seen.’ But what is it, that you suffer a struggle for them?

“That their hearts may be encouraged, being knit together in love and in all the riches of full assurance of understanding.” (Col 2:2a)

‘So that you too, coming together in the love that exists toward Christ, may with firm understanding obtain the enjoyment of those expected good things.’

“To reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge.” (Col 2:2b-3)

‘And so that you may share in the indescribable good things that have been given to us by God, which are also now hidden in Christ; with whom, when he appears in the future age, that generosity which is toward us will then be seen in the deeds themselves.’ For he calls “mystery,” as we have frequently said, that grace which is toward the Gentiles, because it was initially unknown; and he declares the “knowledge of the mystery” to be the participation in it. He declares that “all the treasures of wisdom and knowledge” are “hidden” in Christ, since

Greek fragment: He calls the grace concerning the Gentiles a “mystery,” since it was unclear to those before this, and he calls the “knowledge of the mystery” the participation in it. He says that “all the treasures of wisdom and knowledge” are “hidden” in Christ, as the things [page 284] accomplished with much understanding through Christ for our benefit are now indeed unclear, but will be revealed then, whenever he himself also appears.

they were established with much prudence through Christ for our benefit; because they are now uncertain, but will be seen then, when he himself appears.

Declaring the struggle he has for them, he added:

“I say this in order that no one may delude you with plausible arguments.” (Col 2:4)

But what is hoc dico (“I say this”)? ‘And for what reason do I have this struggle for you? For I fear lest you at some time suffer some mutability by paying attention to persuaders. For you will then be able, as I said, to obtain the things promised to you, when you remain firm toward godliness.’ And showing that he also shares in their joy if the things concerning them are in good condition:

“For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.” (Col 2:5)

‘Although I am absent, yet I am with you in the affection of my soul, rejoicing in you, provided that you are willing to remain in the faith of Christ with firm thought.’ And further on he clearly begins to make an exhortation:

“Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” (Col 2:6-7)

[page 285] Through all these things he wanted to say this: ‘Remain in those things you received, conducting yourselves according to them’; so that it is manifest that they received these things from Epaphras outside the observance of the legal requirements. Therefore he also praised his tradition in the beginning. Moreover, it is good that he added in gratiarum actionem (“in thanksgiving”), showing that the doctrine is so good that it is fitting for them to give thanks for the things for which they have known it. Then, reproving the adversaries, he says:

“See to it that no one takes you captive by philosophy and empty deceit.” (Col 2:8a)

He calls the pompous teaching of words “philosophy,” which was customarily done by the adversaries with a certain pretense to seduce the listeners. Hence, showing that it was not true philosophy, but words of seduction that had been both devised and invented for the deception of the listeners:

“According to human tradition, according to the elemental spirits of the world, and not according to Christ.” (Col 2:8b)

By “according to the elemental spirits of the world” he means the observance of days and times, because these things are performed by the elements of the world. For by “element of the world” he means the sun and the moon, from which the courses of days and times also seem to be produced; for he said this when writing to the Galatians (Gal 4:10). By “tradition of men” he did not call the law itself, but the teaching of those who existed at that time; calling it human because it did not happen according to God’s decree. Hence, showing its depravity, he added: “and not according to Christ.” He sets the person of Christ in contrast to show the depravity of the doctrine, since it also leads those who learn to others, besides what he taught, to the Son.

[page 286] “For in him the whole fullness of deity dwells bodily.” (Col 2:9)

In this place he again says that “all the fullness of deity” is the universal creation filled by him. For he states the meaning he seemed to have set down previously (Col 1:19), that every creature dwells in him, that is, is joined to him, and retains in itself, fittingly, a kind of body, because of that coupling which exists toward him. How unfitting it is, therefore, to pay attention to someone who teaches other things, besides what he taught, into whom all things have been fitted together and coupled! For this is to make oneself alien to the common consensus. And making the incongruity itself more evident, he added:

“And you have been filled in him, who is the head of all rule and authority.” (Col 2:10)

He clearly states again in summary the things that had been said previously: ‘For indeed, you also having him in yourselves have been considered worthy of the coupling to him, who stands in the rank of head to all invisible powers, [page 287] because all things on account of kinship are joined to him like a body.’ Then, bringing them to shame by the greatness of the gifts, he says:

“In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ.” (Col 2:11)

‘In him,’ he says, ‘and by the faith that is in him, you have been rescued from the mortality imposed on you, with which mortality he also took away your sins.’ For he means to say that ‘you have obtained immortality, established in which you will no longer sin, the necessity of which you sustained from mortality; therefore it is fitting for this reason as well that you do not appear ungrateful toward him who stood forth as the provider of such great goods for you.’ He rightly named the removal of mortality “circumcision,” so that by comparison he might show its difference; since there the removal of the body is slight, having no benefit, while here so much mortality is removed as our body is transformed for the better. Hence he also called it a “circumcision made without hands,” so that from its method of operation he might show the difference; since there it is a human hand that [page 288] performs the circumcision, but here it is divine grace that works the removal of mortality. The addition he made, saying in circumcisione Christi (“in the circumcision of Christ”), is also necessary, so that he might say that ‘you have been circumcised with this circumcision, the promise of which Christ has provided for you.’ And since the things that had been said were great, but were not yet accomplished in effect:

“Having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.” (Col 2:12)

‘Even if you have not yet gained this in reality, nevertheless you have already been made into the form of these things, having died with him in baptism and rising with him. It is evident that you obtained baptism by believing first, because God is able to do these things; and he has already done them, from which he also raised Christ from the dead, having worked the firstfruits of the common resurrection in him.’ We have taught that in many places in apostolic teaching it is customary to continually make proofs of the things concerning Christ from future things. But that form which is fulfilled in the present is also mentioned, so that they might be seen to have some pledges in the present of the things that are expected; for from this we receive the firstfruits of the Holy Spirit [page 289] from baptism. But since he said “form,” he takes up again what he had said, so that he might explain that grace more broadly, as originating from there:

“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” (Col 2:13)

By “foreskin” in this place he does not mean that of the body, but just as he called the removal of mortality “circumcision,” so he called “foreskin” that which still carries mortality around. He says this, therefore, that ‘he raised you together with Christ, you who were dead in sins because of the mortality encompassing you, bringing about the common resurrection in him, from which every kind of your sin will be exterminated.’

Greek fragment: By “foreskin” here he does not mean that of the body, but just as he called the removal of mortality “circumcision,” so he called “foreskin” the fact that mortality still surrounds us. So he means this: ‘he raised you together with Christ, you who were dead in sins because of the mortality surrounding you, having accomplished the common resurrection in him, from which every kind of your sin will be made to vanish.’

For this is what he means by donans uobis omnia delicta (“forgiving you all trespasses”), because he placed us outside the facility to sin through the resurrection; for after we exist as immortal by nature, we will by no means be able to sin anymore. Then he joins another good that has been acquired for us from this, which he also thought was fitting for his present argument:

“By canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.” (Col 2:14)

[page 290] By “record of debt” he means the law, all the acts of which we ought to fulfill inasmuch as they were set down by God. This was hard, indeed impossible, that we should be justified according to the scrupulousness of the law, because the law commanded punishing the one who sins in whatever way and whenever; but for an existing human being not to sin at all was exceedingly impossible. From this it happened that it could in no way render those who lived under the law secure from punishment. Therefore, he calls the law the “record of debt against us,” because it was “contrary” to us, that is, not permitting us to obtain justification on account of its scrupulousness; and he “wiped out this record of debt with its decrees,” to say ‘resurrection and immortality’—for he also said when writing to the Ephesians that these are the decrees: “abolishing the law of commandments in decrees” (Eph 2:15). Why? Because the law was necessary for those who were subject to sin, restraining and prohibiting them from sin; but because by rising they were made immortal, they will not be able to sin anymore. Therefore the law is also superfluous for those who are of such a kind; ‘and in this,’ he says, ‘he makes us secure, so that we may no longer conduct ourselves under the law, from which we especially easily incurred punishment.’ He rightly said, “nailing it to the cross,” because according to the present life the law is useful for us, when we can also sin; but the end of this life is death. ‘He nailed it,’ he says, ‘to the cross,’ for by dying he brought an end to the law. For the law will no longer be able to have any place in those who have risen. For we are also made outside the law according to this, according to the fact that we pass to the things that are future through the form of baptism, ordering our conduct according to [page 291] baptism.’ And what is greater:

“He disarmed the principalities and powers and put them to open shame, by triumphing over them in him.” (Col 2:15)

By “principalities and authorities” in this place he means the opposing powers, which would never have had any power against us if we had not been able to sin. ‘For by laying aside,’ he says, ‘the mortality, which he removed for the common benefit of all, he also stripped them of that authority which they were abusing against us, producing a great and undoubted victory against them; so that they too might be ashamed to have vainly sustained so much effort against us, from which they could have no profit, as we are passing into a better state, so that we can no longer

Greek fragment: The opposing powers would never have had any strength if we had not been susceptible to sinning. ‘So by laying aside,’ he says, ‘the mortality, which he removed for the common benefit, he also stripped away their authority, which they were using against us, producing a very great and undoubted victory against them, so that they too might be ashamed to have vainly displayed so much labor against us, from which there was no profit for them, as we have come into a better condition, so that we are no longer susceptible to sinning.’

[page 292] sin.’ For he joined all things by the resurrection. After we are removed from mortality and made in incorruption, we are indeed made outside of sin, and we are freed from the servitude of the law; we are also made secure from every assault of demons. All these things necessarily follow those who have been made immortal, and who have been made secure from every condition of sinning, who also preserve the divine grace perpetually into an affection of goodness. And since he showed that through the things that were done by Christ we have also been made secure from conduct under the law, he added:

“Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.” (Col 2:16)

And showing the difference between the observance of these things against the conduct that is according to Christ:

“These are a shadow of the things to come, but the substance belongs to Christ.” (Col 2:17)

He shows by the example of comparison that it is almost nothing; he said that those things are as much weaker than the things concerning Christ as a shadow is weaker than a body. For a body is a substance, whereas a shadow merely customarily appears; but the shadow itself, if there is no body, will by no means be able to appear, for the body customarily provides that a shadow be made or seen. Therefore all the things that are in the present and the observance of them are a shadow, if they are compared to the things that belong to Christ; because the things that belong to Christ are established, sustaining no end, because we will be made immortal and incorruptible after the resurrection. But the things of the law are like a shadow in comparison to future things, because they maintain their status only for the present [page 293] life. For food and drink and festival and new moons and sabbath, kept for a short time, will pass away, because those who have once died do not further need this observance; but Christ’s gift, once it has begun, remains immovable, sustaining no changeability whatsoever. For what he said, “a shadow of the things to come,” means this, that in comparison to future things all these are shadows; hence to the significance of the shadow he added “body,” saying this, that the truth having perpetuity is with Christ.

“Let no one disqualify you.” (Col 2:18a)

That is, ‘let no one take away your prize.’ The prize is said to be taken away if the one who stood forth as victor is placed against the truth among those who were defeated; by the reasoning that those who are directed to give prizes to wrestlers customarily do this. Thus it is deduced into an acknowledged fact, that those who are in better conditions are typically stripped of their prizes when they are demoted from better things to worse.

“Insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind.” (Col 2:18b)

[page 294] Because the law was said to have been given through angels, as if they were ministering at the time when the law was given, as blessed Paul says: “For if the message declared by angels proved to be reliable” (Heb 2:2). Therefore those who were persuading them to keep the law were also proposing that the angels would be indignant if the law were not kept. Then, simulating a certain humility, they hastened to show it, as if they were people who, out of fear, would not depart from the observance of the law, because not even the angels would tolerate the contempt of the law. ‘Do not,’ he says, ‘pay attention to those who show this humility and want to propose the angels;

Greek fragment: Since the law was said to have been given through angels, as they ministered for its giving (just as blessed Paul also says: “For if the message declared by angels proved to be reliable” (Heb 2:2)); those persuading them to keep the law put forward the angels, as they too would be indignant if the law were not kept. Then they also displayed a certain supposed modesty, as not deviating out of fear of keeping the law, so as not to overlook the contempt of the law toward the angels either. ‘Therefore,’ he says, ‘do not pay attention to those displaying this modesty [page 295] and wishing to put forward the angels; for out of the arrogance of their mind they say things they do not know.’

for out of the arrogance of their mind they say things they do not know, and show that they are not speaking justly.’

“And not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.” (Col 2:19)

‘Since it is fitting for you to pursue the things that belong to Christ; in whose affection, while the common body is held together according to the grace supplied to them, you are able to make that growth which is according to God.’ And then from the things that had been shown before he hastens to make an exhortation:

“If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations: ‘Do not handle, Do not taste, Do not touch’?” (Col 2:20-21)

‘If therefore you have been instituted in such a way, as those who have already both died with Christ and risen with him and have been placed outside the state of this life (for this is what he means by “from the elemental spirits of this world”); for what reason do you suffer those who establish laws for you as if you were conversing in the present life, [page 296] and say: “eat this, do not touch this,” and other things of this kind?’ And reproving the vanity of their tradition:

“These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.” (Col 2:22-23)

‘The end of which,’ he says, ‘is corruption and digestion, for this customarily happens in all foods.’ These are human traditions, as he also said previously; by “commandments and doctrines of men” he does not mean legislation, but their very recent teachings.

The statement is indeed obscure. But he means to say that

Greek fragment: It is indeed obscure, but he means to say that [page 297] handing down these things seems to hold a certain display of knowledge on the part of the teachers; and they demonstrate it as supposedly wishing to care for those engaged in these things with modesty, as unsparing of the body and not considering honorable that which fills the flesh through everything, but rather choosing to abstain from many things because of the tradition of the law.

for these things to be handed down seems indeed to have a certain display of knowledge on the part of the teachers, and as those who, desiring humility, wish to care for those who are appropriately engaged with such things; but he shows it as if they are unwilling to spare their own body, and consider it worthy of no honor, to fill the body from all things, but rather restrain themselves from many things because of the tradition of the law. He was saying these things, because they were thinking highly of themselves regarding abstinence, and as those who would even despise foods because of the law. In what follows he reproves the miserableness of the matter itself:

[page 298] “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Col 3:1)

This is: ‘That anxiety concerning these things is miserable in comparison to you, who have already risen with Christ according to the promise, who, having completed all these things, ought to be anxious about heavenly things and to imitate that dwelling which is in heaven, where Christ has been counted worthy to sit at the right hand of God;’ to say: ‘he has obtained great honor.’ And persisting in the exhortation itself he added:

“Set your minds on things that are above, not on things that are on earth.” (Col 3:2)

And since it seemed in a certain way contrary to say to those who were dwelling on earth that they should set their minds on things that are in heaven:

“For you have died, and your life is hidden with Christ in God.” (Col 3:3)

‘You are dead,’ he says, ‘to this present life;’ for nature will sustain this. ‘But you have also risen.’ For this too has been accomplished in Christ,

Greek fragment: Instead of: ‘The zeal for such things is low when judged against you, who have already risen together with Christ according to the promise; it is fitting for you, caring little for all these things, to imagine the things above and to imitate the way of life in heaven.’
‘You have already died,’ he says, ‘to this life’; for nature will receive this. ‘But you were also raised’; for this too [page 299] happened in the case of Christ, and it is entirely impossible to doubt that it will happen in our case as well. But this is unclear for the time being, since we do not even see Christ himself. Therefore, in the power of God who accomplishes this together with Christ himself as the firstfruits of these things, what will be is for the time being unseen.

so that it may happen in us as well; concerning which there can be no ambiguity. But this is uncertain in the meantime, because we do not even see Christ himself. Therefore, in the power of God, who will also accomplish this very thing, with Christ himself, who is the firstfruits of these things, who in the meantime is not seen; but neither is that seen, which is future. What then?

“When Christ who is your life appears, then you also will appear with him in glory.” (Col 3:4)

‘But when he shall appear from heaven, who is the beginning of your immortal life, you also will appear in the same things, having obtained the enjoyment of eternal life and future glory.’ Thus also rejecting that conduct which is under the law through those things which are hoped for in the future, he goes out again to exhortation; and showing that it is not only unfitting for them to sin, because they are not under the law, but it is much more fitting for them to accomplish the things of truth, provided they wish to do the things consequent for those which are hoped to be done through Christ:

“Put to death therefore what is earthly in you.” (Col 3:5a)

Because, having been made immortal after the resurrection, we will no longer be able to sin; but it follows that mortals sin. Thus he posits mortal man as composed of the diverse members of sins, [page 300] because of which mortals can also do such things. For when he said: “members which are on the earth,” he meant ‘depraved actions, which customarily follow mortals, and are born according to this present life, while we conduct ourselves on earth.’ What, therefore, are these members?

“Sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” (Col 3:5b)

It should be noted that he also called “the worship of idols” covetousness, as if because it can tear one away from God in its likeness. For it is not possible for anyone who is gripped by the desire of having more to abstain from depraved affairs. And showing that one cannot do these things without harm:

“On account of these the wrath of God is coming.” (Col 3:6)

‘Not only is it absurd for us to sin, but also, rising again, if we have committed a fault, we will expect the necessary punishment.’

“In these you too once walked, when you were living in them.” (Col 3:7)

‘Formerly indeed these things were done by you, when you measured out your whole hope with the present

Greek fragment: He commands the man composed of members to strip off the old man along with his deeds. So the old man is the mindset of sin; and his members are the deeds of sins.

[page 301] life, expecting nothing more.’

“But now you must put them all away.” (Col 3:8a)

‘It is no longer fitting for you to live according to those things, you who will especially be in immortality, in which you are now considered to consist in form; but we must depart from all these things.’ From what things? Those:

“Anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another.” (Col 3:8b-9a)

He did not say ‘each other,’ but “to one another”; for he means to say this, that ‘it is not right that you should speak to yourselves with pretense, but with a sincere mind.’ And since he named the acts following oneself “members,” he added:

“Seeing that you have put off the old self with its practices.” (Col 3:9b)

‘Entirely,’ he says, ‘it is fitting that you, putting off the mortal man, should also put off the acts following him.’

“And have put on the new self, which is being renewed in knowledge after the image of its creator.” (Col 3:10)

‘You ought to do things consistent with this new man you have put on, [page 302] renewed and made according to the image of him, who stood forth as the author of this recreation for you;’ to say, ‘of Christ.’ ‘Therefore indeed it is fitting for you to remain unchangeable in the good through all things, for this will be present to you in the future, according to your capability in the present life.’ Then also showing the good of this recreation:

“Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.” (Col 3:11)

‘When,’ he says, ‘we shall consist in that transformation, there will no longer be a distinction between Jew and Gentile. For the distinction between circumcision and foreskin has been destroyed, because we have been made immortal, so that neither barbarian nor free nor slaves will be able to be perceived any further, with Christ appearing in all things, to whose likeness we shall obtain immortality.’ Therefore, for those who have put on this manner of man and have been made in him according to form, what things are fitting to observe?

“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience.” (Col 3:12)

Through all these things he persuaded us to keep that love for one another in ourselves; for these are the works of love. And remaining in the same things he adds:

“Bearing with one another and, if one has a complaint against another, forgiving each other.” (Col 3:13a)

And desiring to persuade them by this example he added:

“As the Lord has forgiven you, so you also must forgive.” (Col 3:13b)

[page 303] Then for the renewal of what was said:

“And above all these put on love.” (Col 3:14a)

He wishes to say comprehensively: ‘Have diligence for love, from which the direction of these things is accomplished.’ And showing the usefulness of love he added:

“Which binds everything together in perfect harmony.” (Col 3:14b)

‘For in the future age,’ he says, ‘when we consist, bound to one another into that which has been commanded up to now (that is, love), we will remain, sustaining no separation further; but we will be held in that concord which exists toward each other.’ The same thing in another way:

“And let the peace of Christ rule in your hearts.” (Col 3:15a)

For blessed Paul knows that while love remains all things are easily directed, but when those things that are contrary hold sway nothing is accomplished out of the things that are fitting; in every place he seems to speak a great deal about love. And showing the usefulness of the exhortation he added:

“To which indeed you were called in one body. And be thankful.” (Col 3:15b)

‘We have been made one certain body through regeneration; and it is evident that we have been called in peace, because [page 304] a body never knows how to dissent against itself. Thus it is fitting for you, on account of this very calling, to show yourselves grateful in your character by your works, keeping that calling whole toward one another.’

“Let the word of Christ dwell in you richly.” (Col 3:16a)

‘Let the abundant teaching of Christ,’ he says, ‘be in you.’ How?

“Teaching and admonishing one another in all wisdom.” (Col 3:16b)

‘Have such continual remembrance of them, that you always seem to teach and admonish yourselves, showing a conduct consequent to that teaching. For his teaching will be most abundant in you in this way, if always thinking these same things you are willing to keep it in your understanding.’ For when he said, “in all wisdom,” he called “wisdom” that understanding which is about these things.

“Singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” (Col 3:16c)

‘Always,’ he says, ‘give thanks to God in your understanding for the things he has provided for you.’

“And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col 3:17)

‘And whatever,’ he says, ‘you either say or do, looking to Christ, hasten to return the due thanksgiving to God and the Father for the things that have been provided to you through Christ.’ For [page 305] he called thanksgiving “psalms and hymns and spiritual songs,” saying this, that ‘in your hearts give thanks to God’; or ‘whatever you either say or do, both say and do it in this way, just as it is right for those to speak who have been considered worthy to obtain such things.’ For this is true thanksgiving. Then, also imitating in this part the things he had written to the Ephesians (Eph 5:22-6:9), he turns to specific consolation, saying:

“Wives, submit to your husbands, as is fitting in the Lord.” (Col 3:18)

He commands wives to be subject to their husbands.

“Husbands, love your wives, and do not be harsh with them.” (Col 3:19)

He admonishes husbands to love their wives, and not to behave vexatiously toward them.

“Children, obey your parents in everything, for this pleases the Lord.” (Col 3:20)

He persuades children to listen to their parents.

“Fathers, do not provoke your children, lest they become discouraged.” (Col 3:21)

He persuades fathers not to needlessly cause their children sorrow.

“Slaves, obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” (Col 3:22-24)

[page 306] He also commands slaves to obey their masters, looking to that remuneration of reward which will be granted to them by God for faithful service. ‘And do this just as it is right for those to do who expect the recompense of rewards to be granted to them by God, not as serving men, but as serving him, from whom they also expect the recompense of rewards to be granted to them.’ To which he adds:

“For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.” (Col 3:25)

Because even if their masters wish to afflict them unjustly for some reason, they will not be unpunished, clearly with God neither accepting nor revering anyone’s person.

“Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.” (Col 4:1)

And he persuades masters to grant to their slaves what is fitting, acting humanely toward them and offering them love in their work, and applying diligence for them as much as possible; and to grant them pardon when they commit faults, when it happens that they sin. For this is what he means by “just and fair,” not that they should consider them equal to themselves; for how could that be, when he wrote so much so that slaves would serve, and serve with sincere affection? But he also persuades them to keep these things mindful that they themselves are under that master who is in heaven. And he again turns to the general:

[page 307] “Continue steadfastly in prayer, being watchful in it with thanksgiving.” (Col 4:2)

He commanded them to pray continually with a sober mind, and to give thanks for the good things that have been granted to them by God.

“At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—that I may make it clear, which is how I ought to speak.” (Col 4:3-4)

‘But also pray for us,’ he says, ‘so that the Lord may work with us and we may be able to teach everyone the truth which is in Christ, for which I am also bound at present.’

“Walk in wisdom toward outsiders, making the best use of the time.” (Col 4:5)

‘With prudence,’ he says, ‘debate with those who are outsiders to the faith, using the present time properly for yourselves, as is fitting’; because he who acquires something, acquires it for the use of his own benefits. He wanted to say this, that ‘in the present time, in which evils abound, in proportion to the quality of your strength, hasten to do that which you know is advantageous to you; so that you may also provide for yourselves rewards in the future for this conduct, for which you thus dwell in the present age.’

“Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” (Col 4:6)

‘Hasten,’ he says, ‘to speak forth things that are always full of prudence, considering what it is necessary to give to each one as an answer; debating fittingly, so that some gift may rather seem to be accomplished from your words.’ To these he added:

[page 308] “Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord. I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts, and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.” (Col 4:7-9)

‘Because Tychicus will make known to you all the things concerning me, for this reason he has been directed by me with brother Onesimus, who had come from you, so that they might make known to you the things concerning us, and delight you by their arrival, making manifest to you all the things that are being done here.’

“Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).” (Col 4:10)

Then he greets them from Aristarchus, whom he also declares to be his fellow prisoner, inasmuch as he is bound with him; and from Mark, whom he says is the nephew of Barnabas, concerning whom he also declares that they had received a command to receive him when he comes. But he says that they received the command not from anyone else, nor from himself, but from the one who had preached the gospel to them; [page 309] nor from himself, because it was not possible since he had not yet seen them.

“And Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me.” (Col 4:11)

He also greets them from Jesus, who is surnamed Justus. He says that these alone from those who believed from the circumcision are his fellow workers in the gospel; who he also said have provided comfort to him.

“Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.” (Col 4:12-13)

Then he greets them from Epaphras who preached to them, saying that he has much solicitude concerning them, so that he prays they may remain firm in the faith. For the apostle says he bears witness to him, how much solicitude he has for them, as well as for those who are in Laodicea and in Hierapolis.

“Luke the beloved physician greets you, as does Demas.” (Col 4:14)

He also greets them from Luke the physician, who wrote the Gospel, as well as Demas. Then he writes to them:

“Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.” (Col 4:15)

[page 310] ‘Greet,’ he says, ‘those who are in Laodicea, and Nympha with all her people, who are the church in her house.’ And he added:

“And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.” (Col 4:16)

Therefore he commands that this epistle, after it has been read by them, should also be read in the church of the Laodiceans. But he tells them that they should also read the one from Laodicea; not because he writes to the Laodiceans. [page 311] Hence some have thought that a false epistle to the Laodiceans under the name of blessed Paul had to be invented; for there was no true epistle. However, some have judged it to be the one that is signified in this place. But the apostle does not say “to the Laodiceans,” but “from Laodicea,” which they had written to the apostle, in which some things worthy of reproof were introduced; which for this reason he also commanded to be read among them, so that they themselves might reprove themselves, learning what things are written about them. And because of this, as it is given to be understood, he did not even consider it worthy to write to them, but commanded the one that was written to the Colossians to be read among them as well, so that they might receive the admonition of good things equally and be converted for the better; because they were so reproved by Paul that they were not even considered worthy to receive writings from him. Then he says to them:

“And say to Archippus, ‘See that you fulfill the ministry that you have received in the Lord.’” (Col 4:17)

Then he tells them to tell Archippus to fulfill the ministry he received. But as it is possible to estimate from the letters, residing among the Laodiceans he seemed to have the ministry of teaching entrusted to him. To these he added:

Greek fragment: As is possible to guess from what was previously written, being among the Laodiceans and having been entrusted with the ministry of teaching.

“I, Paul, write this greeting with my own hand.” (Col 4:18a)

Because he wrote the greeting with his own hand, saying:

“Remember my chains.” (Col 4:18b)

[page 312] This is: ‘In imitation of me do not hesitate to also suffer for the truth.’ He added the customary conclusion:

“Grace be with you.” (Col 4:18c)

In this designation he seems to have made the consummation of the epistle.

---

[^1]: Scribit Colossensibus, &c. (“He writes to the Colossians, &c.”)] ‘Argu-ment. The Colossians, like the Ephe-sians (supra, p. 112, l. 2, note), were personally unknown to S. Paul at the time when he wrote his Epistle. Ac-cording to his custom in such cases, the Apostle begins by magnifying the Person and Work of Christ; a course to which in the present instance he was further impelled by the necessity of counteracting the false teaching of the legalists, against whom he proceeds to warn the Colossian Church in express terms. The Epistle ends with exhorta-tions to the fulfilment of sundry Christian duties.’

[^2]: ostendit autem hoc ipse (“he himself shows this”)] Col. i. 4, ii. 1; in the latter passage our transla-tion is not quite consistent; see below, p. 282, ll. 7, 18, note. Thdt., who had rightly rejected Th.’s view as to S. Paul’s want of personal acquaintance with the Ephe-sians (p. 112, l. 2, note), again declines to follow him here, where Th. is on safer ground; and meets the argument derived from c. ii. 1 by regarding ὅσοι (“as many as”) as exclusive: ‘Certain men, however, say that the divine apostle wrote the epistle to the Colossians having never yet seen them, and they attempt to establish this from those words [citing ii. 1]. But it was necessary to perceive the meaning of the words; for he means to say, “I have great concern not only for you, but also for those who have not seen me.”‘ Chrys., Oec. and Thpht. concur with Th.

[^3]: quando quidem…quando uero (“for instance when… and when”)] Cf. p. 74, l. 3, note.

[^4]: illorum…quae per eum directa sunt (“the things accomplished by him”)] =τῶν δι’ αὐτοῦ κατορθωθέντων: cf. pp. 52, ll. 2, 27; 279, ll. 18, 25. The reading of the MSS. (see vv. ll.) may be due to a misapprehension on the part of the translator.

[^5]: qui omni in loco, &c. (“who in every place, &c.”)] Cf. the arguments to the three preceding Epistles. Chrys., Oec., Thpht., recognize a Greek as well as a Jewish element in the false teaching at Colossae; ‘they had many observances, both Jewish and Greek.’ Thdt., like Th., speaks only of the latter.

[^6]: ostendit…custodiam (“he demonstrates… its observance”)] Abbreviated by Lanfranc.

[^7]: suadeantur (“persuaded”)] Cf. vv. ll.; and for exx. of the use of the third conj. for the second, see Rönsch, Itala, p. 283. As the reading is doubtful here, I have followed the Corbie corrector.

[^8]: et post hoc…illis loquitur (“and after this… speaks to them”)] Lan-franc.

[^9]: qui sunt Colossenses (“who are at Colossae”)] A singular departure from the literal rendering of the Latin versions (“qui sunt Colossis”). Iesu is probably from the Latin, since Chrys. Thdt. &c., omit Ἰησοῦ.

[^10]: consuetam praescriptionem (“the customary opening address”)] sc., χάρις ὑμῖν καὶ εἰρήνη (“grace to you and peace”): cf. p. 118, l. 19 sq., and below, on 1 Thess. i. 1.

[^11]: Deo Patri (“to God the Father”)] τῷ θεῷ τῷ πατρί. So Chrys. ad h. l.

[^12]: sic et illam ep. quam ad Rom., &c. (“Similarly, the epistle which he to the Rom., &c.”)] Cf. Rom. i. 8., and see pp. 120, l. 4, note, 201, l. 7.

[^13]: pro residuo tempore orat (“prays for the rest of their lives”)] Chrys.: ‘he shows his love not only through thanksgiving, but also through continuous prayer.’

[^14]: quae est autem oratio, &c. (“But what is his prayer, &c.”)] Th. connects διὰ τὴν ἐλπίδα (“because of the hope”) with προσευχό-μενοι (“praying”). Cf. Lanfranc: “the order is: praying for us because of the hope, &c.; that is, so that you may be able to obtain the heavenly good things.”

[^15]: si tamen, &c. (“provided that, &c.”)] A characteristic safeguard. Cf. p. 91, l. 3, note.

[^16]: quam ante audistis (“which you heard before”)] So Aug., Ambrstr. The Vulg. takes no notice of πρό (“before”). Qui (vv. ll.) is probably a scribe’s error; or (as Jacobi seems to think) the translator has misunderstood the Gk.: ἐν τῷ λόγῳ…τοῦ εὐαγγ. τοῦ παρ. In uobis, εἰς ὑμᾶς (“to you”): just below the same ren-dering serves for ἐν ὑμῖν (p. 256, l. 16). See on Col. i. 20.

[^17]: non soli illi…praeter ceteros (“not they alone… besides the rest”)] παρὰ τοὺς λοιπούς: see p. 142, l. 6, note. Cf. Thdt.: ‘It is not proclaimed to you alone, but also to all people.’

[^18]: magis eos continere in fide poterat, &c. (“he could keep them in the faith even better, &c.”)] So Chrys.: ‘since the majority are especially strengthened by having many share their doctrines, etc.’

[^19]: et rei magn. ostendens (“And showing the magnitude of the matter”)] Thdt.: ‘then he also shows the strength of the preaching.’

[^20]: et est fructificans et cr. (“And it is bearing fruit and growing”)] See vv. ll. The comm. seems to shew that Th., with Chrys. and Thdt., read καὶ ἔστιν καρπ. Quae, inserted by the Corbie corrector (vv. ll.), is without authority. Est fruct. (Aug., Ambrstr.) is toned down in the Vulg. into fructificat.

[^21]: ut ne uideatur, &c. (“so that it might not seem, &c.”)] Dr Jacobi brackets the words non solum—in omni-bus as being both confused and in great part superfluous. But there is no occa-sion to suspect any error. Th. says: ‘The Apostle had stated that the Gospel (1) had reached the Colossians as it had reached the rest of the world; and (2) was continually yielding fruit and making increase. To the latter state-ment he immediately adds, καθὼς καὶ ἐν ὑμῖν, to prevent the inference that whilst the knowledge of the Gospel was shared by all nations alike, its fruitfulness was confined to the Colossians. The con-struction is broken and the sentence thrown into some confusion by the clause “ne ergo illi aestimarent quod”…; the true sequence is: “ut ne uideatur euangelii quidem cognitio communis illis esse cum omnibus, euangelium [autem] non et aug-mentum apud omnes consequi.”‘

[^22]: ex qua die (“since the day”)] ἀφ’ ἧς ἡμέρας. So Aug., Ambrstr. Vulg., “ex ea die qua.”

[^23]: si tamen (“provided that”)] Cf. p. 172, l. 13, note.

[^24]: sicut didicistis, &c. (“just as you learned, &c.”)] Unless the omis-sion of et be due to the Latin versions, Th. seems to have read καθὼς ἐμάθετε. Chrys. and Thdt., who had καθὼς καὶ in their text, are less clear as to the position which Epaphras held in the Colossian Church; Chrys. merely ob-serving, ‘It is likely that he preached there’: Thdt., ‘He said they learned from him the course of the preaching that had gone everywhere.’ Comp. Bp. Lightfoot, Colossians, p. 29, note 1.

[^25]: quem et iusta ratione laudauit (“whom he praised with just reason”)] Thdt.: ‘He adorned him with many praises… so that he might become more worthy of their reverence.’ Cf. Chrys. (on c. iv. 12): ‘For a teacher being venerable is a benefit to disciples.’

[^26]: in his (“in these”)] I.e. in his teaching. Or read: doctrinam. his (= is), &c. Itaque seems to be a slip for namque. For se-questrare see Rönsch, Itala, p. 169.

[^27]: deberet (“had to”)] MSS. debere—an instance of ut w. inf. (Rönsch, p. 445); unless we suppose that illa refers to the rites of the law.

[^28]: ambulare (“to walk”)] περιπατῆσαι: O. L. and Vulg., “ut ambuletis.” Ad omne b. placitum; so Ambrstr., but omitting bonum. The Latin versions prefer a periphrasis. On the other hand they are nearer to the original in their rendering of διὰ τοῦτο (“propter hoc,” “ideo”).

[^29]: sicut in Eph. fecit ep. (“just as he did in the epistle to the Eph.”)] Cf. p. 120, l. 4, note.

[^30]: gratias agentes (“giving thanks”)] See vv. ll. The sing., of which there is no trace in the MSS. and versions of the Epistle, or (apparently) in the other Fathers, is pro-bably a copyist’s error. “Dignos uos habuit,” is confirmed by its repetition in the comment (p. 259, ll. 1, 4); so Thpht. and Ambrstr.

[^31]: ut d., ‘per suam cognitionem’ (“to say, ‘through his knowledge’”)] Cited by Lanfranc. So Oec. (after Chrys.): ‘that is, in the knowledge of God.’ Thdt. connects ἐν τῷ φωτί with κλήρου: ‘He pronounced you partakers of the light of the saints.’ The interpretation given to τῷ ἱκαν. (i.e. ‘to the one who pronounced us worthy’) is inadequate. Comp. Chrys.: ‘Not only did he give us the honor, but he also made us strong to receive it.’ Thpht.: ‘But a doubling of the honor is to also make us fit for the gift.’

[^32]: non solum……sed et, &c. (“Not only… but he also, &c.”)] Cf. Chrys.: ‘It is a great thing to deliver from darkness; but to lead into the kingdom is much greater.’

[^33]: in alio loco (“in another place”)] 2 Tim. ii. 12 (q. v.)
The parallel is quoted also by Chrys. (‘which he also says elsewhere’), and by Thdt. (‘He also said this in the epistle to Timothy’). Dr Jacobi denies that the words hoc dicit—unde bene quia are Theodore’s, urging that they break the sequence of the thought. But their occurrence in both MSS. of the Latin version as well as in Rab., leaves little room for doubting their genuineness. The connexion is: ‘Our translation into the Kingdom of the Son means our participation in His future reign. Hence the propriety of the qualifying words τῆς ἀγάπης αὐτοῦ, which limit the reference to the homo susceptus.’

[^34]: qui enim fieri potest, &c. (“for how could it be, &c.”)] Jacobi: “verba…genuina esse possunt; mouet ta-men suspicionem quod textus graecus ea non praestat.” But it is the habit of the catenist to omit whole sentences; and the sentiment of this clause is thoroughly Theodorean.

[^35]: susc. homini (“assumed man”)] Dat. of reference; cp. p. 11, l. 10, note.

[^36]: cui et part. honoris (“whose honor we will share”)] MSS., honori. The last letter of the gen. has fallen out (cf. Gk.); or, possibly, we should read honore; cf. p. 59, l. 16. For the idea, see the comm. on Eph. i. 14.

[^37]: eo quod non sec. nat. Patris est filius (“because he is not the Son of the Father by nature”)] Meyer’s note (“Theod. of Mops. finds in the expression [τῆς ἀγάπης αὐτοῦ] the contrast that Christ was the son of God οὐ φύσει, ἀλλ’ ἀγάπῃ τῆς υἱοθεσίας”) is misleading; and still further from the truth is the remark of Cramer’s catenist (p. 259). Th.’s οὐ φύσει is not a denial of the consubstantiality of the Word, or of Christ, on the side of His preexistent nature; it refers solely to the ἀναληφθεὶς ἄνθρωπος, as a glance at the context is enough to shew. His view is, however, to some extent an anticipation of Adop-tianism (Jacobi: “satis constat e talibus sententiis Adoptianorum dogmata profecta esse;” cf. Dorner, ii. 1. pp. 249, 251—2, and the introduction to this comm.). See above, p. 63, l. 1 note. In this interpre-tation of τῆς ἀγάπης αὐτοῦ Th. stands, I believe, alone among the Gk. commen-tators. Chrys. regards the phrase as simply=τῷ ἀγαπητῷ, and so also Oec., Thpht. Thdt. explains: ‘For he is not a son by love, but a beloved son, that is, genuine’—where οὐ γάρ, κ.τ.λ., seems like an in-direct disavowal of Th.’s view. Comp. also Severianus (Cramer. vi. 302): ‘Therefore he calls him the Son of his love since he is loved as a son, not since he is of the love of God; for the sons of disobedience are not sons of this by nature… but since they are loved servants, but the son is loved as a son, he said “of the Son of his love.”‘ Dam. indeed refers to the especial love with which the Incarnate Son was regarded by the Father, but without distinguishing be-tween the homo susceptus and the pre-existent Word. It is remarkable that Th.’s great contemporary in the West assigns to τῆς ἀγάπης a meaning the exact opposite of that which Th. finds in the words: Aug. de Trin. xv. 19, “filius caritatis eius nullus est alius quam qui de eius substantia est genitus.”

[^38]: sicut et in arg. praediximus (“as we also predicted in the argument”)] Cf. p. 253, l. 7, sq.

[^39]: quae ab eo correcta sunt (“the things accomplished by him”)] i. q., “directa”=τὰ παρ’ αὐτοῦ κατορθωθέντα. Cf. pp. 52, ll. 2, 27; 254, l. 2.

[^40]: quasi de primitiis nostris (“as if he were our firstfruits”)] On Christ as the ἀπαρχή, see above, p. 125, l. 18.

[^41]: redemptionem, remissionem (“redemption, forgiveness”)] The text which Th. followed omitted διὰ τοῦ αἵματος αὐτοῦ. Thdt. ad h. l. inserts these words.

[^42]: dicit…futurum statum (“He is speaking of the future state”)] Comp. the comm. on Eph. i. 7, and notes there. In both places Th. has overlooked the tense of ἔχομεν, which at least implies an incipient possession of the ἄφεσις or ἀπολύτρωσις in the present life. Cf. Chrys.: ‘For if we were not forgiven our sins, we would not have been transferred.’ Thdt.: ‘He granted us this through saving baptism.’

[^43]: ad Ephesios (“to the Ephesians”)] c. i. 4 (“esse nos,” &c.).

[^44]: non quod sit et uisibilis Deus (“not because God is also visible”)] Cf. the comm. on Philipp. iii. 3.

[^45]: in isto quasi in imagine, &c. (“in him as in an image, &c.”)] Lanfranc: “in homine Christo quasi in imagine inuisibilem illam uidemus natu-ram; nam apparens in futuro imaginis nobis ordinem retinebit, quoniam in eo quasi in imagine quandam diuinam con-tinemus naturam.”

[^46]: imaginis ordinem nobis retinet (“He maintains the position of an image for us”)] τάξιν ἐπέχει ἡμῖν εἰκόνος (cf. p. 183, ll. 28, 29). I.e., the homo susceptus is the visible expression of the invisible glory of the Divine Nature with which He is united in the Person of Christ. Chrys.’s inter-pretation of εἰκών as applied to Christ differs from this in two important respects. (1) In common with nearly all the ortho-dox patristic writers he regards the term as having reference to the Divine Nature of the Word; (2) in common with the majority of the Fathers, he argues “that as the archetype is invisible, so the image must be invisible also” (Lightfoot, Colos-sians, p. 211). Both positions are di-rectly contested by Th. (“demiratus sum autem illos, &c….deinde neque illud prospexerunt,” &c.). In this attack on the Catholic view of the εἰκών, he had been anticipated by Marcellus [cited by Euseb. c. Marc. ii. (Migne 24, 805)]: ‘Therefore it is clear that before the assumption of our body the Word in himself was not the image of the invisible God. For the image must be seen, so that through the image that which is not yet seen may be able to be seen… for the images of these things are indicative of what they are images of and of things absent; so that the absent one seems to appear through them.’

[^47]: conicimus (“direct our gaze”)] Jacobi: “forte con-spicimus.” See vv. ll.

[^48]: si diuinae naturae proprium erat (“if it were proper to the divine nature”)] The passages Gen. i. 27 (κατ’ εἰκόνα θεοῦ ἐποίησεν αὐτόν) and 1 Cor. xi. 7 (ἀνὴρ…εἰκὼν καὶ δόξα θεοῦ ὑπάρχων) are sufficient to prove that the term εἰκών is not necessarily to be referred to the Divine Nature of Christ. Comp. Bp. Lightfoot’s remark ad h. l.: “the idea of perfection does not lie in the word itself, but must be sought from the con-text (e.g. πᾶν τὸ πλήρωμα ver. 19)”—where, however, Th. altogether fails to find it; see his comm. on i. 19. The substitution of Deus for Dei in Gen. l.c. is scarcely a copyist’s mistake. Th. is quoting memoriter, and has blended (cf. pp. 54, l. 6, note; 81, l. 4, note) the two members of the verse (καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον· κατ’ εἰκόνα θεοῦ ἐποίησεν αὐτόν.).

[^49]: imagines propter hoc fieri consuetae sunt, &c. (“images are customarily made for this reason, &c.”)] Comp. the Latin fragm. in Migne, 991—2: “secundum duas rationes locum imaginis obtinet. qui enim amant quosdam, post mortem tamquam in ima-gine aspicientes putant uidere…sed etiam illi qui per ciuitates habent imperatorum imagines, tamquam praesentes et uiden-dos honorare uidentur eos qui non sunt praesentes cultu et adoratione imaginum. ista autem utraque per illum adimplen-tur.” On the second point Th. elsewhere remarks (Mai, scr. uet. nou. coll. vii., p. 73): ‘And he receives the manifest honor of the kingdom through everything [the image; or perhaps, the assumed one]; for further on, the dignity of the image and of the God who set it up is one, and the activity of both is one.’ Cf. Joh. Philop. de creat. mundi vi. 9, 10.

[^50]: illis qui tamen, &c. (“to those who are nonetheless, &c.”)] Jacobi cor-rects uideri, remarking, “agitur de ima-gine visibili.” The Gk. may have been: ἵνα γένηται ἀνάμνησις τῶν ἀοράτων τοῖς γε ὁρᾶν δυναμένοις.

[^51]: totius creaturae (“of all creation”)] So Aug. O. L. and Vulg., omnis cr.; cf. infra, p. 267, l. 4.

[^52]: quidam ualde prudentium, &c. (“some very clever people, &c.”)] ‘It has been pleaded that εἰκὼν τοῦ θ. τοῦ ἀοράτου cannot possibly be referred to the Human Nature, since the term πρωτότοκος, which immediately follows, does not admit of such an application. I reply that, at any rate, πρωτότοκος is wholly inapplicable to the pre-existent Nature. If, as the Arians hold, the Word were a creature, πρωτόκτιστος should have been used; if the Word is not crea-ted but begotten, then the addition of πάσης κτίσεως is misleading. It is the homo susceptus therefore to whom πρωτό-τοκος refers; and the word must be taken simply in the sense of preeminent without relation to time. Such is in fact the meaning which it bears in other passages of Scripture, e.g. Exod. iv. 22; Ps. lxxxix. 27; Heb. xii. 23.’

[^53]: ‘primocreatus’ debuerat utique dici (“he certainly should have been called the ‘first-created’”)] Thdt.: ‘Nor did the divine apostle call him the first-created, but the firstborn, that is, the first.’ Basil. c. Eunom. IV. 2: ‘If the Son before creation is not a begotten one but a creature, he would be called first-created and not firstborn.’ Primas. ad. h. l. Cf. Suicer, s. v. πρωτόκτιστος.

[^54]: multa dicti ipsius diuersitas (“a great contradiction in the statement itself”)] ‘The use of πρωτότοκος in such a context will involve a confusion of thought, for it will place the γέννημα in the same category as the κτίσματα. Unless indeed we are prepared to abandon the Nicene faith, and accept the Arian interpretation: πρ., ὡς ἀδελφὴν ἔχων τὴν κτίσιν.’

[^55]: saluare (“to preserve”)] =seruare, tenere; cf. Ducange and Carpentier, s. v.

[^56]: dicens ad Romanos (“saying to the Romans”)] Rom. viii. 29 (cited above, p. 58, where see context and notes). Thdt.’s commentary on this text appears to have been based on Th.’s, which is lost: ‘But speaking all things accurately he did not say conformed to his Son, but to the image of his Son… that is, the body of the Son… for he is named firstborn as a man… and as a man, he calls those who have believed brothers.’ But Thdt. is far from coming to Th.’s conclusion that in the present context πρωτότοκος is to be similarly understood; ‘he is therefore the firstborn of creation,’ (he ob-serves) ‘not as having creation as a sister, but as being begotten before all creation.’

[^57]: praeordinauit (“predestined”)] Praedestinauit (vv. ll.) is from the O. L. and Vulg.

[^58]: quemadmodum susceptus homo, &c. (“how can the assumed man, &c.”)] Even S. Athanasius (c. Arian. ii. 62) had sought to escape from the Arian interpretation of πρωτότοκος by drawing a parallel between Col. i. 15 and Rom. viii. 29, and referring to the συγκατάβασις of the Word in creation and in the In-carnation. Marcellus ventured further, and denied that the preexistent Word was in any sense πρ. πάσης κτίσεως (Euseb. c. Marc. ii. 31, Migne 24, 798, sq.): ‘Therefore this most holy Word was not named the firstborn of all creation before the incarnation (for how is it possible that the eternal one could be the firstborn of anything?); but the first new man in whom God willed to unite all things, this one the divine scriptures name the firstborn of creation.’

[^59]: non tempore d. s. sed et praehon-oratione (“is not spoken solely with respect to time, but frequently with respect to special honor”)] On the other hand Chrys.: ‘For the term firstborn is significant not of dignity and honor, but of time alone.’ Theodore’s view is given by Pelagius and Sedulius Scotus: “primogenitus se-cundum assumpti hominis formam non tempore sed honore, iuxta illud: filius meus primogenitus Israel.” So Prima-sius: “omnis rationabilis creaturae se-cundum carnem primus effectus.”

[^60]: translatione (“transfer”)] τῇ ἀναφορᾷ.

[^61]: ipse inuocabit, &c. (“he shall cry to me, &c.”)] Ps. lxxxix (lxxxviii) 27, 28, the words θεός μου καὶ ἀντιλήπτωρ τῆς σωτηρίας μου being omitted as irrelevant to the present purpose. Theodore appears to have interpreted these verses in reference to the successors of David in general. On the other hand they were held to be a direct prophecy of Christ by S. Athanasius (‘here economically the incarnate one calls God his own Father’), S. Cyril Alex. (‘God will also make him the firstborn’ (citing Rom. viii. 29, Col. i. 15, 16)), and Thdt. (‘These things however met their fulfillment neither in David nor in the widely renowned Solomon. For neither… Solomon nor David… was named God’s firstborn.’). Even Dio-dore (Corder. caten. ii. 835) seems to have held the exclusive reference to Christ.

[^62]: plurimum, &c. (“very great, &c.”)] Jacobi: “uersio minus accurata τοῦ· περὶ πολλοῦ π.”

[^63]: sed accessistis, &c. (“but you have come, &c.”)] Heb. xii. 22, 23. The perplexing interchange in the MSS. of dat. and acc. seems to be due to the in-fluence of the Latin versions, which gave accessistis ad, &c. (cf. Rab. M.). Denis millibus, nundinae (μυριάσιν…πανηγύρει) are peculiar to this version; cf. “multi-tudinem…frequentem,” O. L.; “multo-rum millium…frequentiae,” Vulg. Ambr. has, however, “decem millibus laetantium angelorum,” and Aug., “ad millia ang. exultantium.” For accedere c. dat. of place, deni=decem, and nundina=nun-dinae, see lexx.

[^64]: ut dicat ‘ill. qui multo,’ &c. (“to say, ‘of those counted worthy of very great honor’”)] Cf. Thdt. on Hebr. l.c.: ‘He called the elect firstborn, since the firstborn received a double portion according to the law; and he said these things pointing out their superiority, etc.’ And ad h. l.: ‘The divine apostle addressed the gathering of the saints as the church of the firstborn; not since by nature all of them were the first to break their mothers’ pangs, but since a certain greater honor was set apart for the firstborn according to the law, he clarified their honorable status through this appellation.’

[^65]: filius mihi primog. Israel (“Israel is my firstborn son”)] Exod. iv. 22, υἱὸς πρωτότοκός μου Ἰσραήλ. Comp. the explanation given by Chrys. (Migne 56, 467): ‘Firstborn, since at that time he was the first people to have known God.’

[^66]: uidentes filii Dei, &c. (“the sons of God saw, &c.”)] Gen. vi. 2. The version is a blending of O. L. and Vulg.; uxores is omitted through the carelessness of the translator or scribe, perhaps of Th. himself. In the absence of any direct evidence it may be assumed that Th.’s interpretation of the passage is reflected by Thdt. (quaest. in Gen. vi): ‘Certain thunderstruck and overly foolish people supposed these were angels… those who trace their lineage from Seth… were called sons of God as those caring for virtue.’

[^67]: nam is qui sec. carnem, &c. (“For he who is Christ according to the flesh, &c.”)] ‘Thus the primary sense to be attached in this place to πρωτότοκος is that of preeminence. But understanding the homo susceptus to be the subject of the sentence, and the ‘creation’ of which S. Paul speaks to be the new creation of the Church, the appellation holds true also in its temporal meaning. Christ as Man was born into the world before the Church; the Nativity preceded the gift of regeneration.’
In interpreting πάσης κτίσεως of the new creation, Theodore again follows Marcellus; Euseb. c. Marcell. i. 2: ‘The apostle says he is the firstborn of the new creation; and it happens that the pre-existing things in heaven and on earth were created in him according to the new creation.’ Photius maintains the same view, Amphil. 162: ‘He calls Christ the firstborn of the renewed creation.’ Meyer, from whom I borrow the refer-ence to Ph., remarks that the Socinian interpreters follow Theodore herein, as well as in understanding πρωτότοκος of simple preeminence.

[^68]: omnia (“all things”)] Vulg. uniuersa (τὰ πάντα).

[^69]: non dixit ‘per ipsum,’ sed in ipso (“He did not say ‘through him’, but ‘in him’”)] Thpht. on the contrary: ‘The “in him” is instead of “through him”, as he himself will subsequently show’—referring to τὰ πάντα δι’ αὐτοῦ ἔκτισται below, where see Th.’s comment and note. Consistently with the distinction which he here draws, Th. rejects the connexion ὅ γέγονεν ἐν αὐτῷ in S. John i. 3 (cf. Migne, 729).

[^70]: reparationem quae in eo facta est (“restoration of creation that was made in him”)] For reparatio, see lexx. s. v.; and for Th.’s doctrine of the new creation cf. Sachau, p. ܝܕ (14), and the comm. on the text (Eph. i. 10) to which he refers just below, where see notes.

[^71]: recapitulare (“to unite”)] See p. 128, l. 6, note. Quae super terram (τὰ ἐπὶ τῆς γῆς); so Iren.^int.^, Victorin. Above (p. 128) our translator follows the Vulg. (“quae in terra”).

[^72]: auertebant enim se, &c. (“For the angels were turning away, &c.”)] Comp. Th.’s comm. on Rom. viii. 19 (cited in part above p. 120, l. 14, note): ‘Since having transgressed he became mortal through the sentence, the soul as was likely was separated from the body, and the connection of creation engineered through man was dissolved; in this manner the intelligible natures were downcast over the things that happened… but as time proceeded, subsequent humans progressing further for the worse tightened the sentence of death for themselves, they despaired of all things concerning us, and admitted a greater hatred against us; hence they no longer wanted to do anything for us, partly turning away as from foreigners to themselves, and partly abominating us as enemies of God.’

[^73]: indeuotionem (“lack of devotion”)] Cf. Rönsch, Itala, p. 221. Ducange, s. v.

[^74]: exhinc (“from this”)] This rare form occurs as a variant in Lucr. iii. 16, and occasionally in post-classical Latin, e.g. in Apuleius; see De Vit, s. v.

[^75]: propter eam propinquitatem, &c. (“because of that affinity, &c.”)] See on Eph. i. 10. The clause propter…uidebantur is omitted by Rab. M. The ambiguity of Pitra’s reference has led Jacobi to insert it after disrumpi uid. (p. 267, l. 12); but the above is the posi-tion which it holds in both our MSS.

[^76]: facti s. mortales (“we became mortal”)] Cf. p. 25, l. 17, note.

[^77]: sec. corp. n. diligentiam (“in terms of caring for our body”)] ‘in the way of caring for our bodily wants.’ Deo odibiles (θεοστυγεῖς): Rönsch, Itala, p. 113.

[^78]: qui insistebant…et commouebant (“who were set over… and moved”)] See on Eph. i. 10, ii. 2.

[^79]: nolebant…si non promissione, &c. (“no longer wished… if they had not perceived by God’s promise, &c.”)] Cf. Th. on Rom. l.c.: ‘The angels, not enduring to do anything for us anymore, chose to do all things because of this promise.’

[^80]: ad Romanos scribit (“he writes to the Romans”)] c. viii. 20, 21 (Vulg., nearly). A reference to Th.’s comm. on Rom. l.c. shews that he regarded the invisible creation as in-cluded in the scope of the passage: ‘But how did he say all creation undergoes this?’ (he asks) ‘The invisible things as is likely, seeing they are rational and have the perception of the things that happen; but the visible things by fellowship in the matter.’ So Thdt., who cites S. Luke xv. 7, adding: ‘But if they rejoice over repentant sinners, and obviously lose heart seeing our transgressions’ (cf. Th., l.c.)

[^81]: cuius primitiae sunt, &c. (“the firstfruits of which is, &c.”)] The homo susceptus, risen from the dead, is the ἀπαρχή of the new creation (1 Cor. xv. 20, Col. i. 18).

[^82]: comp. o. recreatio (“comprehensive recreation of all things”)] Cf. p. 130, l. 4.

[^83]: si qua in Christo, &c. (“if anyone is a new creation in Christ, &c.”)] 2 Cor. v. 17. Cited above on Eph. ii. 10, where see notes.

[^84]: omnium enim…existentium (“for in the transition of all things, &c.”)] Cf. Rönsch, Itala, p. 436. The construction is broken by the parenthesis cuius—noua; omnium enim takes up the thread of in nostra igitur.

[^85]: propter inseparabilem D. V., &c. (“because of the inseparable God the Word, &c.”)] See the comm. on Gal. iii. 28; Eph. i. 10; Phil. ii. 11. Ei may be taken with either inest or unitus; cf. p. 271, ll. 17, 18.

[^86]: utrum…aut (“whether… or”)] See vv. ll., and com-pare Thdt.: ‘Since there are also visible things in heaven, like the sun and the moon and the stars, he teaches more clearly what he calls heavenly things, whether visible or invisible.’

[^87]: posuit enim illa in firmamento caeli (“he set them in the firmament of heaven”)] Gen. i. 17: ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ.

[^88]: et quoniam illa quae uisibilia, &c. (“And since the things that were visible, &c.”)] Thdt.: ‘Then, as the visible things were clear to all… leaving these aside, he goes through the catalogue of the invisible things.’ Similarly Chrys. and Thpht.

[^89]: sedes (“thrones”)] So Ambr., Aug. Vulg., “throni.” The omission of siue before sedes and principatus seems to be due to carelessness; just below (p. 271, l. 10) the verse is quoted even more loosely, whilst above, p. 191, ll. 4, 5, the Gk. text is exactly represented.

[^90]: ministrationis, &c. (“of a ministry, &c.”)] Cf. Heb. i. 14. The title ἄγγελοι denotes a διακονία (mi-nistratio); θρόνοι, κ.τ.λ., sets forth a λειτ-ουργία (functio, p. 226, l. 13).

[^91]: principare (“to rule”)] Rönsch, Itala, p. 168.

[^92]: secundum principem p. a. spiri-talis (“following the prince of the power of the spiritual air”)] Eph. ii. 2, where see comm. and notes. Spiritalis seems to be an attempt to interpret τοῦ πνεύματος as if=τῆς πνευματικῆς—probably on the part of the translator.

[^93]: ‘princeps Persidis restitit mihi,’ et ‘pr. uester’ (“the prince of Persia withstood me”, and “your prince”)] Dan. x. 13, 21, &c., ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου……ὁ ἄρχων ὑμῶν. Vulg. “pr. regni Persarum.” Th. probably wrote τῆς Περσίδος from memory, his mind running on c. xi. 2, τρεῖς βασιλεῖς ἀναστήσονται ἐν τῇ Περσίδι.

[^94]: illum angelum, &c. (“the angel, &c.”)] Thdt. (on Dan. x. 13): ‘But the archangels were entrusted with the oversight of the nations, as blessed Moses taught’ [Deut. xxxii. 8].

[^95]: uarie dicens (“saying the same thing in a variety of ways”)] Cf. p. 214, l. 13.

[^96]: taediantes (“being weary”)] Cf. Rönsch, Itala, p. 158. Here the verb is the equivalent of ὀκνεῖν (cf. Th. on Rom. viii. 29, ‘they did not hesitate to do all things for us’), or possibly of σκυθρωπάζειν (p. 267, l. 12, note).

[^97]: in futuro saeculo (“in the future age”)] See p. 58, l. 13.

[^98]: insuadibile (“unpersuasive”)] Cf. p. 96, l. 26, note.

[^99]: dicto (“said”)] For. leg. dictum.

[^100]: per quam omnia facta sunt (“through which all things were made”)] By the expedient of referring δι’ αὐτοῦ to God the Word, whilst he interprets ἐν αὐτῷ of the homo susceptus, Th. is able to pass from the ἀνάκτισις to the δη-μιουργία, and to explain τὰ πάντα…συν-έστηκεν of the work of the Son in creation and providence. Thdt. on the other hand brings in the Incarnation and the new creation at this point, connecting them with εἰς αὐτὸν ἔκτισται, and in illus-tration of these last words cites three of the texts which Th. had worked into his comment on ἐν αὐτῷ ἐκτίσθη (viz: Rom. viii. 19, 2 Cor. v. 17, Eph. i. 10).

[^101]: et Philippensibus scribentem (“when writing to the Philippians”)] Cf. p. 219, l. 1, sq. Ostendemus (see vv. ll.) can hardly be correct. I have ventured to admit into the text Jacobi’s conjecture. In ll. 14, 19, p. 273, l. 1, the true reading is possibly humana, diuina, humana; so Jacobi.

[^102]: sed (“But”)] ἀλλὰ γάρ, cf. p. 80, l. 11, note.

[^103]: locutus est, &c. (“he has spoken, &c.”)] Heb. i. 2. Vulg., “constituit heredem uniuersorum”; O. L., as in this version. Th.’s comm. on the verse is lost; but from his remarks here it is clear that he interpreted ἐν υἱῷ of the homo susceptus. Cf. the fragments on Heb. i. 6 (Lagarde, Analect. Syr. p. 108; Fritzsche, p. 161).

[^104]: transiit uero ad diuinam (“But he transitioned to the divine nature”)] Heb. i. 2, 3, 8, 10, ‘through whom he also made the ages… being the radiance of his glory, etc…. your throne, O God, is forever and ever… You, Lord, laid the foundation of the earth in the beginning.’ On the other hand, verses 1, 4, 6, 9, 13, would relate, according to Th., to the homo susceptus.

[^105]: quam super paralytico, &c. (“which he seems to have spoken… concerning the healed paralytic”)] c. v. 17—47. The extant fragments of Th.’s comm. on this passage (see Fritzsche, p. 26) do not bear upon the subject. His remarks may have been based on vv. 18, 23, 26—7. In describing the impotent man at Bethesda as a paralytic, Th. exceeds the words of the Gospel, and departs from the heading of the κεφάλαιον, which was simply ‘concerning the one who was in his weakness thirty-eight years’ (cf. v. 5); ‘concerning the paralytic’ appears, in-deed, among the τίτλοι of each of the first three Gospels (Mt. ix. 2=Mc. v. 3=Luc. v. 18), but in connection with a different incident. Th. does not, how-ever, stand alone in his view of the case; comp. S. Chrys. and S. Cyril Alex. ad h. l. and Apollinarius ap. Corder. caten., p. 143. In the Eastern Church the 3rd S. after Easter is known as ἡ κ. τοῦ παραλύτου, from this lection (Neale, H.E. Ch. I. 734, 750: Matthaei, i. 537).

[^106]: istum in quo, &c. (“this one in whom, &c.”)] ‘The homo susceptus is the Head of the Church, which has become His Body through the spiritual regeneration of Baptism, a type of its future participation in His im-mortal life.’ On spiritalem regenera-tionem cf. Th.’s. comm. on S. John iii. 5: ‘He explained the manner of regeneration through baptism, mentioning water in which the work is fulfilled, and the Spirit fulfilling its own activity in the water… the water is taken in the rank of a mother [womb?], and the Spirit in the rank of the fashioning master.’

[^107]: qui est…primogenitus (“who is… the firstborn”)] The omis-sion of principium before primog. is probably accidental, and due to the similarity of the first five letters in the two words. At the same time it is strange that so noteworthy a word as ἀρχή is passed over in the comm. without remark.

[^108]: primogenitum ex m. susc. h. uocat (“he calls the assumed man the firstborn from the dead”)] Thdt. silently corrects this statement: ‘as a man, firstborn from the dead.’

[^109]: innodare (“to entangle”)] A late word used by Sidonius, Ammianus Marcellinus, &c.

[^110]: ut fiat (“so that he might be”)] ἵνα γένηται. So Ambr. Ambrstr., Sedul. Scot. Vulg., “ut sit.”

[^111]: non causam dixit, &c. (“he did not state a cause, &c.”)] Cf. pp. 100, ll. 3—5, 98, l. 20, 26; and add Th.’s comm. on S. John x. 17 (Migne, 760): ‘But “so that I may take it again” he did not say for a cause… but according to scriptural idiom he said what followed as a cause.’ Lanfranc cites this clause in the form “non causam dicit, sed illud quod con-sequebatur.” Robert of B.: “quod autem ait ut sit, non c. d., sed illud quod consequitur.”

[^112]: et quasi…adicit (“And as if… he adds”)] Either the trans-lator or a copyist has thrown this sentence into confusion, by adding ait and unde et. Th. wishes to say that verse 19, rightly explained, corroborates his view as to the reference of v. 16 to the homo susceptus.

[^113]: complacuit omnis plenitudo (“all fullness was pleased”)] So (Od. Clarom.; Vulg., “omnem plenitudi-nem.” The comm. (p. 276, l. 2) shews that Th. himself regarded ὁ θεός as the nom. to εὐδόκησεν. Cf. Thdt. (cited in the next note).

[^114]: plen. Dei et ecclesiam uocat, &c. (“He calls the church the fullness of God, &c.”)] Thdt.: ‘He called the church the fullness in the epistle to the Ephesians, as being filled with the divine gifts. This he said God was pleased to dwell in Christ, that is, to be joined to him…’ Severi-anus (Cramer vi. 310): ‘God therefore was pleased that his fullness, that is, his filled church, should dwell in Christ as in its own head.’ Coisl. 26: ‘But another says the fullness is the church.’ Cf. Th.’s comm. on Eph. i. 23, Col. ii. 9; and notes there. Chrys., ad h. l., starts upon a wholly different track, in which he is followed by Thpht., Oec.: ‘He spoke about the deity just as John did’ (c. i. 16). So even Pelagius: “in Christo…tota diuinitas habitavit…summaliter.”—Lanfranc cites this pas-sage, but alters the sense by omitting necnon et omnia—adimplet and habitare.

[^115]: super omnem ecclesiam, &c. (“over the whole church, &c.”)] Eph. i. 22, where see note. In Eph. l.c. ad-impletur not only stands in the text, but is defended in the comm. (p. 141, l. 1, sq.); so that the reading of the MSS. in this place must be an error due either to the translator or to the scribes, probably to the latter.

[^116]: reconciliare (“to reconcile”)] The corrector of the Corbie MS. has followed the O. L. ren-dering of Hil. and Aug. in preference to the Vulg., with which our text agrees. For in ipso=εἰς αὐτόν, cf. Rönsch, Itala, pp. 406—7; below (l. 14) we have in eum. In repeating δι’ αὐτοῦ before εἴτε τά, κ.τ.λ., Th. is at one with Chrys., Thdt., and apparently Oec.; the Latin authorities seem to be unanimous in omitting the words. In terris (ἐπὶ τῆς γῆς: cf. “super terram,” p. 270, l. 1) is from the Vulg.

[^117]: eo quod…et resurrexit (“because he both died and rose again”)] See above on c. i. 14. From Th.’s point of view the Death of Our Lord was our redemp-tion chiefly as being the way by which as man He passed into the better life; cf. Migne, 645 (on Gen. xlix. 10): ‘to say that he will accept suffering not for punishment like the rest, but so as to appear much more glorious from it, having become immortal and incorruptible.’ Ib. 1010: “mortem utpote naturae tributum postremo suscipit, ut..moriens et a mortuis diuina uirtute re-surgens, initium cunctis hominibus…fieret ut a mortuis surgant.” Contrast the comm. of Thdt. ad h. l.: ‘He himself transacted our exchanges, enduring the saving passion, and pouring out his blood, and offering the sacrifice for us.’

[^118]: sicut et in superioribus (“as we also said above”)] Cf. p. 267, sq.

[^119]: inspiciunt (“they look”)] The almost certain conjec-ture of Dr Jacobi; cf. pp. 243, l. 16; 244, l. 2.

[^120]: ut puta (“suppose”)] Cf. Rönsch, Itala, p. 344; here simply=ut pote (ὡς or ἅτε). In eum=εἰς αὐτόν (v. 20); see note on l. 5, above. It will be seen that Th. regards εἰς αὐτόν as referring to Our Lord. So Chrys.: ‘so that you do not think he took the rank of a servant he says “to himself”‘—a remark repeated by Thpht. and Oec.

[^121]: hoc in loco iterasse uidetur (“he seems to have repeated in this place”)] I.e., the new creation [ἀνάκτισις] in Christ referred to in v. 16 is identical with the reconcilia-tion through Him and to Him described in v. 20. Both embrace things in heaven as well as things on earth, and in both it is the homo susceptus who is the centre and sphere of the work. Susc. a Patre is a singular phrase, and possibly an error for susc. a Verbo.

[^122]: sublimati (“elevated”)] Cf. Rönsch, Itala, p. 169.

[^123]: intellectu (“in mind”)] τῇ διανοίᾳ. Vulg., “sensu.” Ut exhiberet; Vulg., “exhi-bere” (παραστῆσαι).

[^124]: et uos mortui, &c. (“and you, when you were dead, &c.”)] Eph. ii. 1.

[^125]: ad specialia transit (“he transitions to specifics”)] Thdt.: ‘having recounted the goods provided to all in common, he transfers the discourse to them.’

[^126]: illi placite (“pleasingly to him”)] Cf. consuete sibi (p. 275, l. 2).

[^127]: in omnibus epistolis notauimus (“we have noted this in all his epistles”)] See Th.’s comm. on Gal. iii. 23; Eph. i. 4., ii. 7.

[^128]: omnis eius correctio, &c. (“all his correction is placed, &c.”)] πᾶσα ἡ κατόρθωσις αὐτοῦ ἐν ἐπαγγελίαις κεῖται.

[^129]: quod suasi fuissent (“that they had been persuaded”)] Cf. Rönsch, Itala, p. 441.

[^130]: et non commoti (“not shifting”)] καὶ μὴ μετα-κινούμενοι. O. L. and Vulg., ‘immobiles.’ Et reliqua: a superfluous gloss, for the text is taken up without a break, p. 279, l. 1.

[^131]: sicut in illis in quibus, &c. (“just as in those matters in which, &c.”)] I.e., c. i. 3—6; comp. especially v. 6 with v. 23.

[^132]: graue…conclamabatur (“It was very serious… to be good”)] Lanfranc, R. of B.; cf. vv. ll.

[^133]: sicut ipse Galatis scribens, &c. (“as he himself mentioned when writing to the Galatians”)] Gal. ii. 9.

[^134]: suppleo minorationes trib. Chr. (“I supply the things that were lacking in Christ’s afflictions”)] ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χρ. Vulg., “adimpleo ea quae desunt passionum Chr.” Suppleo, tribulationum, are from the O. L.; the expression mi-norationes is peculiar in this place to our translation. Cf. pp. 19, l. 12, note; 97, l. 14, note.

[^135]: quid erat quod deerat? (“What was it that was lacking?”)] ‘Christ suffered, to procure your redemption by His resurrection. I suffer, to convey to you the tidings of this redemption, and to lead you to the faith by which you become partakers of its benefits. The preaching of the Gospel is necessary to your salvation as well as the Passion of the Cross; the latter would have been lacking in effect without the former. This ὑστέρημα it has been given me to supply.’ Thdt. repeats this explanation in other and clearer words: ‘And the Lord Christ accepted the death on behalf of the church… and the divine apostle likewise sustained various sufferings on its behalf… and he said to fill up the lackings, etc., as filling what was lacking and enduring the sufferings on its behalf. And what was lacking was to preach to the Gentiles.’ Meyer strangely confounds this view with the perfectly distinct idea of Chrys.: ‘For he does not want them to be his own, but his sufferings… what I suffer, I suffer for his sake, he says; so do not acknowledge grace to me, but to him; for he himself suffers these things.’

[^136]: in uobis (“for you”)] εἰς ὑμᾶς. O. L., Vulg., “in uos.” Cf. p. 276, l. 5, note. Notum facere quae sunt diuitiae=γνωρίσαι τίς ὁ πλοῦτος. Vulg., “notas facere diuitias.”

[^137]: ipsis sermonibus (“in the very same words”)] αὐτοῖς ῥήμασιν. The reference seems to be to Eph. iii. 2—6.

[^138]: ideo et multos sensus, &c. (“Therefore he seems to have set down many meanings, &c.”)] Cf. p. 116, l. 5, note. Thdt. again (cf. p. 253, l. 2, note) refuses to take Th.’s view as to S. Paul’s want of personal acquaintance with the Colossians, and draws from this verse an opposite con-clusion: ‘It is clear therefore also from here, that having seen them he wrote the epistle.’

[^139]: mysterium…manifestum (“mystery… manifest”)] Cf. Th.’s comm. on Eph. iii. 3., and note there.

[^140]: de apostolis dixit (“he was speaking about the apostles”)] As in Eph. iii. 5: νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις. So Thdt.: ‘that is, to the apostles and those who have believed through them.’

[^141]: admonentes (“warning”)] Vulg., “corripien-tes;” Ambrstr., “monentes.”

[^142]: perfectionem…uidebitur (“perfection… will seem”)] Lanfranc, R. of B. Both omit et in illa…uidetur.

[^143]: perfectionem…fut. statum uocat (“he calls the future state perfection”)] Gal. iii. 26, iv. 1—7; Eph. iv. 13 (pp. 61, 62, 169).

[^144]: retitulat (“he recapitulates”)] See vv. ll. The word, if genuine, =recapitulat (ἀνακεφαλαιοῦ-ται). For titulare see Tert. adu. Marc. i. 25. Th.’s meaning is: ‘εἰς ὅ (v. 29)= εἰς τὸ ἀνταναπληροῦν, κ.τ.λ. (v. 24); verses 25—28 are in parenthesis.’

[^145]: in agone positus (“striving”)] ἀγωνιζόμενος. The Latin versions have certando, and below (c. ii. 1) for agonem, certamen (cf. supra, p. 253, l. 5) or sollicitudinem. On agon as a Latin word, see p. 113, l. 8, note.

[^146]: quam operatus est (“that he powerfully works”)] τὴν ἐνεργου-μένην. Cf. p. 162, l. 6, note. In this place the Latin versions partly led the way to the error, by rendering “quam operatur.” Ambrstr., however, correctly gives quae operatur, here as well as in Gal. v. 6; Eph. iii. 20.

[^147]: et hoc per omnia simile, &c. (“this too is entirely similar, &c.”)] i.e., Col. i. 29—ii. 3 corresponds closely with Eph. iii. 1, 14 sq.; both passages shew S. Paul’s earnest desire for the per-fection of converts whom he had never seen.

[^148]: et illis qui in Laodicia sunt (“and for those at Laodicea”)] καὶ τῶν ἐν Λαοδικείᾳ. O. L. and Vulg., “Lao-diciae.” Quotquot (ὅσοι): so Ambrstr.; Vulg., “quicumque.” Cf. Gal. iii. 27.

[^149]: non uidi uos (“I have not seen you”)] Cf. p. 252, l. 2, note.

[^150]: corda……instructa (“their hearts… being knit together”)] The reading seems to have been συμβιβασθέντες, which our translator has ungrammatically connected with καρδίαι. The Latin ver-sions presuppose the same reading, but correctly treat it as a nom. pendens. In omnibus diuitiis=εἰς πάντα πλοῦτον: cf. p. 276, l. 5, note. Perfectionis=τῆς πλη-ροφορίας: cf. 1 Thess. i. 5 (satisfactione). Consolentur; so Ambrstr., Aug., Vulg.

[^151]: illam caritatem quae erga Chr. est (“the love that exists toward Christ”)] Thdt.: ‘so that they may keep the harmony according to Christ.’

[^152]: Dei Patris et Christi (“of God the Father and of Christ”)]=τοῦ θεοῦ πατρὸς καὶ τοῦ Χριστοῦ. Cf. Lightfoot, Colossians, p. 319. Vulg., “Dei patris Christi Iesu.”

[^153]: sicut frequenter diximus (“as we have frequently said”)] Cf. pp. 127, l. 7; 155, l. 15.

[^154]: absconsos (“hidden”)] Above, in the text, we have absconditi. For a similar inter-change of the two forms, see Hil. de Trin. ix. 67 (cited by Sabatier); and on absconsus, cf. Rönsch, Itala, p. 295.

[^155]: circumueniat (“delude”)] So O. L.; Vulg., “decipiat.” In uersutia uerborum (ἐν πιθανολογίᾳ); O. L. and Cod. Amiat. “in subtilitate (Vulg.^{clem.} sublimitate) sermonum.” Tert., “in subtililoquentia.”

[^156]: quid est autem ‘hoc dico’? (“But what is ‘I say this’?”)] Τοῦτο λέγω (Th. means) looks back to the strong assertion of v. 1 ἀγῶνα ἔχω, κ.τ.λ. It was called forth, the Apostle says, by his fear for the stability of their faith. Cf. Thdt.: ‘But I have used these words exhorting you not to be led away by deceptive words.’

[^157]: si enim et carne (“For though… in body”)] εἰ γὰρ καὶ τῇ σαρκί. The Latin versions more exactly render, nam etsi corpore.

[^158]: cogitatu (“thought”)] Rönsch, Itala, p. 308.

[^159]: docti estis (“you were taught”)] ἐδιδάχθητε. O. L. and Vulg., “didicistis.” Ab. in ea; περισσεύοντες ἐν αὐτῇ. So Chrys., Thdt., Dam., Oec., Thpht. Vulg.^{clem.} “in illo”; Aug., as above. Am., Fuld., omit the pronoun.

[^160]: extra obs. leg. illa ab Epaphra susc. (“they received these things from Epaphras outside the observance of the legal requirements”)] Cf. supra, on i. 8.

[^161]: depraedetur (“takes you captive”)] So Cypr., Amb., Ambrstr. Vulg., “decipiat.”

[^162]: uerborum pomp. doctr. (“the pompous teaching of words”)] Cf. Thdt.: ‘which he above called persuasive speech, here he called philosophy.’ Th. on 1 Cor. i. 17: ‘coloring falsehood with beautiful speech.’ For exx. of pomposus see Rönsch, Itala, p. 127; and for adinuenire, ib. p. 207. Philosophiam—doctr.; R. of B.

[^163]: sec. elem….uidentur (“by the elements… seem to be produced”)] Lanfranc.

[^164]: sic enim illud et Galatis (“for he said this when writing to the Galatians”)] See p. 60, l. 12, note.

[^165]: traditionem…non ipsam legem (“tradition… not the law itself”)] Thdt.: ‘not the law itself, but the untimely observance of it.’

[^166]: diuinitatis, deitatis (“of deity”)] Our trans-lator follows the Latin authorities in the text, but in the comment throws off their trammels, and represents τῆς θεότητος by its more precise equivalent. On deitas, see Aug. de ciuit. vii. 1 (cited by Trench, Synon. and by Lightfoot, ad h. l.). The word is found also in Arnobius and in S. Jerome.

[^167]: dicit uniuersam creaturam (“he says… the universal creation”)] See above on c. i. 19, and notes there. Th. here prefers the wider interpretation of πλήρωμα (p. 275, l. 11)—‘all nature as restored and reunited to God through the homo susceptus.’ I cannot find this view in connection with the present text advanced or even alluded to by any other ancient commentator. Thdt. refers to the opinion of ‘certain teachers’ that ἐν αὐτῷ is here=ἐν τῇ ἐκκλησίᾳ, Christ being put for His mystical Body. Chrys. quotes a nearer parallel: ‘Others say that he calls the church filled by his deity’ (citing Eph. i. 23). ‘But bodily here means as a body to a head.’ He rejects this interpretation of πλήρωμα, but somewhat inconsistently ac-cepts the sense which these expositors gave to σωματικῶς. Th.’s explanation of σωμ. is similar (“quasi quoddam corpus in se retinet aptatum,” l. 6), but ex-tended, as his view of πλήρωμα requires, to the creation at large; cf. his comm. on Eph. i. 10, 23.

[^168]: quemadmodum (“How”)] Either non has fallen out before inconueniens, and the sentence is a question (πῶς οὐκ ἄτοπον, κ.τ.λ.); or quemadm.=quam (ὡς). Alia docet; cf. p. 2, l. 21, note.

[^169]: digni…copulationi (“considered worthy of the coupling”)] Cf. Rönsch, Itala, p. 413.

[^170]: qui et omn. inuis. uirt., &c. (“who… to all invisible powers, &c.”)] See on c. i. 16, and cf. Thdt. ad h. l.: ‘but he rules over angels and archangels according to his divine nature.’

[^171]: magn. don. ad uer. eos adducens (“bringing them to shame by the greatness of the gifts”)] Cf. p. 277, l. 12, sq.

[^172]: corporis peccatorum carnis (“the body of the sins of the flesh”)] Th., with Chrys. and Thdt., read τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός. Comp. his comm. infra, l. 7. The Latin versions omit peccatorum.

[^173]: ex mortal. sust. necessitatem (“the necessity of which you sustained from mortality”)] Sc. peccandi; cf. pp. 8, l. 4 sq.; 147, l. 4, sq.

[^174]: mortalitatis ablationem (“the removal of mortality”)] With Th. the paramount thought is the removal of mortality; with most of the Gk. commentators, it is the removal of sin. Chrys. τὸν παλαιόν φησιν βίον: similarly Oec. and Thpht. Thdt., followed by Dam., keeps both in view; see next note.

[^175]: ut…ostendat eius diff., &c. (“so that… he might show its difference, &c.”)] Thdt., ‘He again teaches the difference of the circumcision; for it is not (he says) fleshy… nor the removal of a small part of the body, but the deliverance from all corruption.’ Dam.: ‘But this is… through the voluntary stripping off of the body, laying aside the earthly life for the assumption of the heavenly, which is given back to us through the resurrection.’

[^176]: prodificationem (“benefit”)] Jacobi adopts modificationem. But prod. stands in both our MSS., as well as in Rab. Prodefacere (=ὠφελεῖν) occurs in Cod. Bezae (John xii. 19), and prodificare, prodificatio are found in the ancient version of Origen’s homilies on S. Matt. (v. Du Cange and Carpentier, s. vv.; and cf. Paucker, add. lex. lat., p. 133, Rönsch, N. T. Tert., p. 678, sq.). In the present passage the reading of the MSS. is confirmed by the context (in melius transformato).

[^177]: illic humana manus, &c. (“there it is a human hand, &c.”)] Chrys.: ‘For it is not a hand that brings… this circumcision, but the Spirit.’ So Thpht.

[^178]: hanc circumcisi estis circumcisi-onem (“you have been circumcised with this circumcision”)] ταύτην περιτετμημένοι ἐστὲ τὴν περιτομήν. Rab. corrects the Gk. con-struction (see vv. ll.).

[^179]: cuius promissum, &c. (“the promise of which, &c.”)] Thdt.: ‘And the cause of this is not the law, but the Lord Christ.’ Thpht.: ‘And not the law but Christ circumcises such a circumcision in baptism.’ Oec.: ‘But see, sometimes he calls it the circumcision of the Spirit, and sometimes of Christ’ (referring to Rom. ii. 29; on Chr.’s view of the latter passage, see above p. 232, l. 17, note.

[^180]: consurrexistis (“you were raised with him”)] So several of the Latin Fathers (Ambr., Aug., &c); Ter-tullian (res. carn. 23) has conresuscitatos (cf. “conresurgentes,” infra, l. 10, and vv. ll.). Qua (vv. ll.) is probably a mere clerical error; cf. “in baptismate,” ib. Th. with Chrys. and Thdt. seems to have read ἐν τῷ βαπτίσματι, which in this ver-sion would appear indifferently as in baptismate or in baptisma: see above, p. 276, l. 5, note. Ex mortuis: cf. p. 137, l. 22, note.

[^181]: in forma (“into the form”)] εἰς τὸν τύπον. Cf. p. 30, l. 12, note.

[^182]: credentes primitus, quod, &c. (“believing first, because, &c.”)] Th. with Chrys. &c., takes τῆς ἐνεργείας as an objective gen. He is followed by Thdt., who thus expounds the clause διὰ τῆς πίστεως κ.τ.λ.: ‘For believing in the power of God we await the resurrection, having the resurrection of the Lord Christ as a pledge.’

[^183]: resurrectionis primitias (“the firstfruits of the resurrection”)] See p. 125, l. 18, note; on s. Spiritus primitias (“the firstfruits of the Holy Spirit”) (l. 19) cf. pp. 38, l. 1, sq.; 139, l. 15.

[^184]: probationes illorum, &c. (“their proofs, &c.”)] See p. 123, l. 4, note.

[^185]: illum quod dictum f. (“that which had been said”)] Cf. p. 50, l. 5, note.

[^186]: mortui delictis (“dead in trespasses”)] Th’s text like Chrysostom’s seems to have omitted ἐν (“in”).

[^187]: quod adhuc circumfert mort. (“which mortality still carries about”)] Rather (see Gk.) “quod adhuc circumdat is mortalitas” (“in that mortality still encompasses him”). Thdt. here deserts Th.’s interpretation: ‘He gave the name “uncircumcision”…to wickedness.’

[^188]: conresuscitauit Christo (“he raised together with Christ”)] See vv. ll. For exx. of cum with acc. see Rönsch, Itala, p. 409.

[^189]: hoc enim dicit ‘donans,’ &c. (“for this is what he means by ‘forgiving,’ &c.”)] Cf. p. 126, l. 10, sq.

[^190]: delens cautionem decretis (“blotting out the bond with its decrees”)] = ‘having blotted out the…bond by the decrees.’ “The translator renders χειρ. by the legal equivalent cautionem, while all other Latin authorities (with one partial exception) retain the Gk. unaltered” (Hort, Journal of Phil. iv. no. xii. § vii. p. 307, n.). Configens (“nailing”); so again below, ll. 18, 20. O. L. and Vulg., affigens (“fastening”).

[^191]: ‘cautionem’ legem dicit (“by ‘the bond’ he means the law”)] Cf. Thdt.: ‘Some have said that the bond is the law…but it was a bond of the Jews, not of all mankind. I think, therefore, that our body also is called a bond.’ Comp. Pelag. ad h. l.: “chirogr. maledictum legis est” (“the bond is the curse of the law”).

[^192]: scrupulositatem (“scrupulosity”)] Cf. Rönsch, Itala, p. 55.

[^193]: eo quod erat contraria (“in that it was contrary [to us]”)] i.e., ‘which was opposed to us’ explains and amplifies ‘that which was against us.’ Lanfranc cites this sentence.

[^194]: et Ephesiis scribens (“and writing to the Ephesians”)] c. ii. 15; for Th.’s interpretation of ‘in decrees, the [decrees]’, see p. 151, l. 2, note. For praeceptorum in decretis (“of the commandments in decrees”) the translator has given in Eph. l.c. mandatorum in edictis (“of the commandments in edicts”), although decreta (“decrees”) appears in the comm. there. The same uncertainty is manifested in the Latin versions and fathers; cf. Sabatier ad h. l. and Ziegler (Italafragmente, p. 120).

[^195]: lex superflua est illis, &c. (“the law is superfluous for them, &c.”)] Cf. Th. on Rom. viii. 1.: ‘For to those who are mortal and admit of an inclination towards the worse, the law is necessary, restraining them from the worse; but for those who have become immortal and unchangeable it is of necessity superfluous.’ Supra, p. 42, l. 3, sq.

[^196]: exuens se (“stripping himself”)] So O. L.; Vulg., expolians (“despoiling”). The construction with a double acc. is repeated in the comm. below, l. 9. Cum fiducia (“with confidence”), so Hil.; Aug., fiducialiter (“confidently”). Vulg., palam (“openly”).

[^197]: contrarias d. esse uirtutes (“that he means the adverse powers”)] Cf. p. 191, l. 5, sq. Chrys.: ‘He means the diabolical powers.’

[^198]: deponere (“to put off”)] = ‘by the putting off.’ Jacobi follows the Corbie corrector, whose emendation had been given by Pitra as a prima manu (“by the first hand”).

[^199]: exuit et illos auctoritatem (“he stripped them too of their authority”)] Cf. supra, l. 3, note. The translator, to be consistent, should have written “exuit se illorum auct.” (“he stripped himself of their authority”). Th. would say: ‘by putting off His mortality, He divested the evil spirits of their power against Himself and against mankind.’ Cf. Thdt.: ‘He destroyed the dominion of the adversaries…granting to us all, through His own body, the victory over them.’ “The powers of evil, which had clung like a Nessus robe about His humanity were torn off and cast aside for ever. And the victory of mankind is involved in the victory of Christ. In His Cross we too are divested of the poisonous clinging garments of temptation and sin and death” (Lightfoot ad. h. l., citing Th.).

[^200]: omnia enim coniunxit resurr. (“for the resurrection joined all things together”)] Cf. p. 130, l. 6, sq. Ablati a m. (“taken away from mortality”) = ‘having been deprived of mortality’ [?]. Quidem…uero (“indeed…but”): ‘on the one hand…on the other.’

[^201]: ne ergo quis (“let no one, therefore”)] So Jerome (on Ezek.); O. L. and Vulg., “nemo [ergo]” (“no one [therefore]”). In esca (“in food”); O. L. and Vulg., “in cibo” (“in food”). Festiuitatis (“of a festival”); see Rönsch, Itala, p. 313. Q. L. and Vulg., “diei festi” (“of a feast day”).

[^202]: quae est umbra (“which is a shadow”)] = ‘which is a shadow’ (?) So. Tert. adu. Marc. v. 19; cf. Rönsch, N. T. Tert., p. 711.

[^203]: umbra, si non corpus, &c. (“a shadow, if there be no body, &c.”)] Cf. Thdt.: ‘The shadow goes before the body when the light rises; so that the law is the shadow, grace the body, and the Lord Christ the light.’

[^204]: pertransibit (“shall pass away”)] Rönsch, Itala, p. 209. Comp. p. 4, l. 14, note.

[^205]: uertibilitatem (“changeableness”)] Cf. p. 26, l. 11, note. In comp.—ueritas est (“it is the truth”); Lanfranc.

[^206]: ad sign. umbrae (“to the significance of the shadow”)] I.e. to carry out the figure suggested by ‘shadow.’ Significantia (“significance”) is one of Tertullian’s words (res. carn. 21; adv. Marc. ii. 19, v. 6).

[^207]: nemo uos decipiat (“let no one deceive you”)] So Ambrstr. Vulg., seducat (“lead astray”). The alternative version supplied in the MSS. can hardly have belonged to the original translation. It seems to be a marginal gloss, borrowed from the comm., and added to the text by some unskilful copyist.

[^208]: brauium tollere dicitur, &c. (“he is said to take away the prize, &c.”)] Thdt.: ‘To “rob of the prize” is to award the prize unjustly. Since, then, those who mixed the observances of the law with the gospel were transferring them from the better to the lesser, he fitly said “let no one,” &c.’ Meyer remarks, with some justice, that this interpretation confounds ‘to rob of the prize’ with ‘to award unfairly’; the hostility rather than the unfairness of the act is the prominent thought in ‘to rob of the prize.’ For brauium (“prize”) see Rönsch, Itala, pp. 239, 240, and above, p. 238, l. 20.

[^209]: in confessionem…ded. (“brought…into acknowledgement”)] ‘treated as an acknowledged fact.’

[^210]: cultura (“worship”)] ‘religious service’: cf. Rönsch, Itala, p. 311. Vulg., “religione” (“religion”). Comp. Aug. Ep. ad Paulin. (149): “‘culturam angelorum,’ uel sicut uestri codices habent, ‘religionem ang.’” (“‘the worship of angels,’ or, as your copies have it, ‘the religion of angels’”). Incedens, intellectu (“walking, understanding”): Vulg., ambulans, sensu (“walking, mind”) (cf. p. 277, l. 16).

[^211]: sicut b. Paulus dicit (“as blessed Paul says”)] Hebr. ii. 2, cited above, p. 48, where see notes. On Th.’s belief in the Pauline authorship of the Epistle to the Hebrews, cf. p. 129, l. 12, note.

[^212]: ab obseruantia legis, &c. (“from the observance of the law, &c.”)] Cf. vv. ll., esp. the ingenious conjecture of the Corbie corrector. Jacobi, who edits after Rab., justly remarks: “patet nonnulla deesse” (“it is clear that some words are missing”). The omission is doubtless due to the recurrence of legis (“of the law”). I have endeavoured to supply the missing words from the Gk. in the style of the translation.
It will be observed that Th. understands ‘the worship of the angels’ to mean no more than ‘out of regard for, through fear of, the Angels.’ Thdt., while following in the lines of his master’s interpretation, thinks that the false teachers prescribed actual worship of Angels (‘those who advocated the law urged them also to reverence the angels, saying that the law had been given through them’); adding that this error long prevailed in Phrygia and Pisidia, as the Laodicene canon (Conc. Laod. can. 35) witnessed, and that it was not wholly eradicated even in his own day: ‘and even to the present day oratories of St Michael may be seen among them and among their neighbours.’

[^213]: nolite (inquit) intendere, &c. (“do not (he says) give heed, &c.”)] Th. seems to regard ‘being willing in humility, &c.’ as = ‘making a display of humility, putting forward the worship of the angels.’ Comp. his comm. on ‘in will-worship’ (v. 23); and cf. Aug. Ep. 59: “thelo-humilis…id est, uolens humilis, affectans humilitatem” (“thelo-humble…that is, willingly humble, affecting humility”). Thdt.’s view is more obscure, but hardly to be classed (as by Meyer) with Thpht.’s, who supplies ‘to rob you of the prize’ with ‘being willing.’ See Lanfranc.

[^214]: illa dicunt quae nesciunt (“they speak of things which they do not know”)] With Chrys., Thdt., Pelag., and the later Gk. commentators, Th. read ‘things which he has not seen.’

[^215]: ex quo omne corpus, &c. (“from whom the whole body, &c.”)] See notes on the parallel passage, Eph. iv. 16 (p. 170). The words subministratum…crescit (“supplied…grows”) are common to the O. L. and Vulg.; incrementum (“increase”) (but preceded by the prep. in) is the O. L. rendering; tactus (“contact”) (pp. 154, l. 1, note; 170, l. 1, note) is given only by Tichonius.

[^216]: in cuius affectum, &c. (“into the affection of whom, &c.”)] See vv. ll. Something is faulty or wanting in the MSS. I have adopted Jacobi’s conjecture affectum (“affection”), and have added a conjunction, without being satisfied with either expedient. Dr J. suggests illius gratiam (“his grace”); but may not illam represent the article? Comp. p. 170, ll. 11, sq.

[^217]: quod sec. Deum est (“that which is according to God”)] ‘that which is according to God,’ he says (Cramer vi. 326).

[^218]: huius mundi (“of this world”)] = ‘of the world.’ So Vulg. Cf. Rönsch, Itala, p. 420.

[^219]: decernitis (“you subject yourselves to decrees”)] So most of the Latin authorities (Tert., sententiam fertis, “you pass sentence”). The comm. shews that Th. rightly understood ‘you are subjected to ordinances’ as passive; cf. Thdt.: ‘How then do you tolerate those who teach these things?’ Thpht.: ‘He ridicules them by saying “you are subjected to ordinances.” For you sit (he says) like children just beginning to learn, having ordinances and laws laid down for you as to what you must do.’ And so Oec.: ‘For he did not say “you lay down ordinances,” but “you have ordinances laid down for you,” as sitting in the position of pupils.’
ne tangas, &c. (“touch not, &c.”)] Vulg., “ne tetigeritis,” &c. (“do not touch,” &c.). Si ergo—mundi h. (“if therefore—of this world”); Lanfranc.

[^220]: hoc enim dicit ‘ab elem.’, &c. (“for this is what he means by ‘from the elements,’ &c.”)] Cf. p. 60, l. 12, note, and on Col. ii. 8. The meaning is here somewhat amplified: ‘the conditions of this present life.’

[^221]: hoc manduca, &c. (“eat this, &c.”)] See above on Phil. iii. 19. Th., with the Gk. expositors mentioned above (p. 295, l. 11, note), necessarily regarded the precepts ‘touch not,’ &c. as those of the false teachers. On the other hand, “the Latin commentators, Hilary (Ambrstr.) and Pelagius, suppose these prohibitions to be the Apostle’s own…So too St Ambrose…We may infer from the language of St Augustine who argues against it, that this was the popular interpretation in his day…Jerome however…had rightly interpreted the passage” (Lightfoot, Coloss. pp. 268—9).

[^222]: per abusionem (“by misuse”)] So Ambrstr. Vulg., “ipso usu” (“by the very use”). Abusio is usually ‘misuse’—see lexx.

[^223]: degestio (“digestion”)] = digestio, see vv. ll. With Th.’s interpretation of this passage, comp. his remarks on Phil. iii. 19 (p. 242, l. 12, sq.). The same view is taken by Chrys., Thdt., Oec., Thpht.

[^224]: haec (“these things”)] For hae (?); cf. vv. ll. See p. 79, l. 8, note.

[^225]: non legislationem, &c. (“not the legislation, &c.”)] ‘It is not the ancient Law to which S. Paul refers, but the very modern doctrines of the false teachers.’ Thdt.: ‘By “commandments and teachings” he did not mean the law, but the untimely teaching of these men.’ On the archaic superlative nuperrimus (“most recent”) see the lexx.
If the reading of C* be preferred, either legislationem (“legislation”) or doctrinam (“teaching”) must be supplied. Rab. has omitted the phrase nuper. illor. (“their most recent”), possibly on account of its difficulty.

[^226]: in religione simulata (“in feigned religion”)] = ‘in will-worship.’ The Latin authorities give in religione (“in religion”) simply, or (as Vulg.) in superstitione (“in superstition”). Our translator seems to have been led into his not very happy rendering by the words ‘ostensibly…self-chosen care’ in Th’s comm. See above on v. 18.

[^227]: non in parcitate corporis (“not in sparing of the body”)] Vulg., “ad non parcendum corpori” (“to the not sparing of the body”). For satietatem (“satiety”) the O. L. and Vulg. have saturitatem (“fullness”).

[^228]: obscurum qu. est dictum (“what is said is obscure”)] The comm. as represented in our MSS. is scarcely less ambiguous than the text; nor is the Gk. of the catena free from difficulty. In the latter I have ventured to change ‘certain persons’ (plur.) into ‘a certain person’ (sing.)—the following ‘of the teachers’ is enough to account for the catenist’s substitution of the plural; whilst in the Latin, uidentur and habeant (“they seem” and “they may have”)—due, I think, to the influence of the clause ut haec tradantur (“that these things should be delivered”)—have been conformed to the Gk. (‘it seems…to have’). Quasi qui…eos (“as though those who…them”) should perhaps be read quasi quia…ii (“as if because…these”); or uero (“but”) should be omitted, and the sentence run: “quasi quia…eos…ostendit; quasi, &c.” (“as if because…he shows…them; as if, &c.”). But here the confusion is probably due to the translator, and I have therefore left the text of the MSS. unchanged. Th.’s meaning is: “S. Paul intends to say that the delivery of these minute precepts (v. 21) passed among the Colossians as a proof of the superior knowledge and deep humility of the false teachers.”

[^229]: ostendit uero, &c. (“but he shows, &c.”)] Ut haec tradantur (“that these things should be delivered”) is still the subject of the sentence. ‘These prohibitions prove them to be self-denying persons, who, scorning to provide for the wants of the body, practise continual self-restraint in obedience to the traditions of the law.’ Lightfoot: “The words ‘not in any honour, to the satisfying of the flesh’ are regarded [according to one line of interpretation] as an exposition of the doctrine of the false teachers from their own point of view. So Theodore of Mopsuestia…This able expositor however is evidently dissatisfied, for he introduces his explanation with the words ‘it is obscure,’ &c.; and his explanation has not been adopted by others. Either the sentence so interpreted becomes flat and unmeaning…or the Apostle is made to confirm the value of the very doctrines which he is combating.”

[^230]: miserabilitatem (“wretchedness”)] Cf. p. 70, l. 15. Here miserabilitas seems to represent ‘lowliness’ or ‘the lowly state’; cf. p. 298, l. 18.

[^231]: si ergo consurr. Chr. (“if therefore you have risen with Christ”)] ‘if then you were raised together with Christ.’ Cf. p. 289, l. 10. The Latin authorities give cum Christo (“with Christ”).

[^232]: in comparatione uestra (“in comparison with you”)] “For persons in your position,” “as compared with your privileges.”

[^233]: expletis his omnibus (“when all these things have been fulfilled”)] See vv. ll. The translator probably wrote expleta haec omnia (“all these things being fulfilled”); cf. p. 153, l. 15, note. The Gk. suggests “expleta horum omnium diligentia” (“the careful performance of all these things being complete”). Sollicitos esse de cael. (“to be anxious about heavenly things”) is another inadequate rendering; ‘to picture to oneself’ seems to have been read as ‘to be anxious,’ or understood as equivalent to it.

[^234]: dignatus est (“he was deemed worthy”)] See vv. ll. The reading of the MSS. appears to have resulted from the combination of the two forms dign. est (‘he was counted worthy’) and the more usual “dignus est habitus” (“he was held worthy”).
ut dicat, ‘magnum,’ &c. (“that he may say, ‘great,’ &c.”)] Cf. p. 138, l. 12, sq.

[^235]: qui interim…sed nec illud (“who meanwhile…but neither is that”)] The translator has again missed the idea and construction of the Gk. Possibly in the original ‘being invisible (or unseen)’ preceded the second ‘meanwhile,’ and the Latin should have run: “in Dei ergo uirtute qui et hoc perficiet, cum ipso Christo qui horum est primitiae, qui non uidetur, interim inuisibile est illud quod futurum est” (“in the power of God, therefore, who will also accomplish this, together with Christ Himself, who is the firstfruits of these things, who is not seen; meanwhile that which is to come is invisible”).

[^236]: principatus (“principality”)] = principium (“beginning”; Gk. ‘beginning’); see lexx.

[^237]: eiciens illam conuer., &c. (“casting out that manner of life, &c.”)] Thdt.: ‘Since he had cast out the observances of the law, lest they should suppose that they had licence to sin, he necessarily and wisely lays down what is fitting on this point also: “Mortify therefore,” &c.’

[^238]: mortales uero sequitur, &c. (“but it attends mortals, &c.”)] ‘Sinning attends upon those who are mortal.’ Cf. p. 173, ll. 7, 17.
ex diuersis membris, &c. (“from the various members, &c.”)] Cf. Severianus ap. Cramer. vi. 330: ‘He calls sin “flesh,” whose members also he enumerates; and having enumerated them, he exhorts [us] to put off the man made up of these members, the old man with his deeds. So that the old man is the mind of sin, and his members are the practices of sins.’

[^239]: ut dicat, &c. (“that he may say, &c.”)] Robert of B.: “uel actus prauos dicit membra, quos solent mortales sequi dum in terra conuersantur” (“or he calls wicked deeds ‘members,’ which mortals are wont to follow while they live upon earth”). Lanfranc (in the interlinear gloss): “membra uestra, prauos actus” (“your members, wicked deeds“).

[^240]: passionem (“passion”)] = ‘passion.’ So Iren.^{int.}, Tichonius; thus the Vulg. renders the word in Rom. i. 26; 1 Thess. iv. 5 (q. v.).

[^241]: et idolorum custodiam (“and the service of idols”)] Read perhaps: “[quae] est idolorum custodia” (“[which] is the service of idols”). Cust. is in the next line exchanged for culturam (“worship”), neither word being supported by the Latin versions, which have seruitus (“servitude”) here as in Eph. v. 5.

[^242]: quasi quia ad sim., &c. (“as if because in like manner, &c.”)] Cf. supra, on Eph. v. 5: “eo quod similiter a Deo potest auertere” (“because it can likewise turn a man away from God”).

[^243]: qui plus habendi, &c. (“he who [is mastered by the desire] of having more, &c.”)] ‘the man who is held fast by covetousness.’

[^244]: diffidentiae (“of distrust”)] So O. L.; Vulg., “incredulitatis” (“of unbelief”).

[^245]: deliquerimus (“we have transgressed”)] See vv. ll., and cf. p. 200, l. 1 (vv. ll.). The form derel. seems to have originated in a correction of rel. which left the first two letters unexpunged.
poenam nec. exp. (“to pay of necessity the penalty”)] See on 2 Thess. i. 9.

[^246]: quando uiu. in iisdem (“when you lived in these same things”)] O. L., Vulg., “cum uiueretis in illis” (“when you were living in them”).

[^247]: demetiebatis (“you were measuring out”)] = demetiebamini (dim.). Comp. Rönsch, Itala, pp. 297, sq.

[^248]: turpiloquium (“filthy speech”)] So O. L.; Vulg., “turpem sermonem” (“filthy talk”). See Rönsch, Itala, p. 222.

[^249]: non dixit ‘alterutrum’ (“he did not say ‘one another’”)] ‘He did not say “do not lie to one another,” but “unto one another”‘ [?]. Inuicem (“mutually”) is our translator’s rendering of ‘of one another’ in 14 out of the 17 places where it occurs in the text of these Epistles. Alteruter (“the one or the other”) is used in Gal. v. 26; Eph. iv. 32; 2 Thess. i. 3. Here he varies the rendering, perhaps to avoid monotony, and thus draws the reader’s attention off from the real point of contrast [between ‘to lie to someone’ and ‘to lie unto someone’].

[^250]: actus seipsum, &c. (“the deeds…himself, &c.”)] ‘Since he called the practices which attend a man his “members”…’ “The Apostle having designated sinful courses a man’s ‘members,’ proceeds to speak of the person to whom they belong.” See p. 300, l. 2, and just below, l. 16; and cf. Thdt. ad h. l.: ‘Having thus taught what he called the members of the body, he shews the body itself, whose members these are.’

[^251]: quem induti estis (“whom you have put on”)] = ‘whom you put on.’ See lexx. s.v. indui.

[^252]: recreationis (“of the re-creation”)] See above, on Col. i. 15, 16.

[^253]: ut dicat ‘Christi’ (“that he may say ‘of Christ’”)] Chrys.: ‘according to the image of Christ; for this is [the meaning of] “according to the image of him that created him.”‘ Similarly Thdt., citing Rom. viii. 20; Phil. iii. 21.
inconuertibiles (“unchangeable”)] ‘unchangeable.’ See Rönsch, Itala, p. 115. Cf. p. 26, l. 11, note.

[^254]: gens (“gentile”)] = gentilis. With the comm. cf. pp. 57, l. 14, sq.; 150, l. 6, sq.

[^255]: poterint (“they may be able”)] Cf. p. 163, l. 24, note.

[^256]: hunc modum (“this manner”)] Read perhaps hunc nouum (“this new [man]”) (cf. p. 301, l. 19); or possibly nouum may have fallen out after modum.

[^257]: mansuetudinem (“meekness”)] ‘meekness.’ Cf. Gal. v. 23, supra. Vulg., “modestiam” (“modesty”).

[^258]: sufferentes (“bearing with”)] So Sedul. Scot. O. L. and Vulg., “supportantes” (“bearing with”).

[^259]: Christus (“Christ”)] So Ambrstr. Vulg., “Dominus” (“the Lord”). ‘the Christ’ is the reading of Chrys., Thdt.

[^260]: ad instaurationem d. (“for the strengthening of what is said”)] Ad confirmationem (“for confirmation”) (see vv. ll.) is a manifest but probably correct gloss. The original may perhaps have been ‘and tightening what is said.’ Super omnem hanc (“above all this”) must be a copyist’s error; cf. Eph. i. 23, where a similar confusion has found its way into the O. L.

[^261]: ex qua h. directio eff. (“from which the right ordering of these things is effected”)] ‘from which comes the right accomplishment of these things.’ Cf. p. 51, l. 9, note.

[^262]: quae est uinc. perfect. (“which is the bond of perfection”)] ‘which is the bond of perfection.’ So Chrys. (ad h. l.), Thdt., &c. The Latin versions represent the reading ‘which is, &c.’ Ambrstr. gives “unitatis” (“of unity”) (‘of unity’). Perfect. (“perfection”), the resurrection state; see p. 282, l. 2, note.

[^263]: in futuro…sustinentes (“in the future…enduring”)] Cited by Lanfranc.

[^264]: et pax Dei (“and the peace of God”)] So Ambrstr.; the other Latin authorities have “Christi” (“of Christ”). Vigeat (“let it prevail”), ‘let it arbitrate’; Vulg. “exsultet” (“let it exult”)—renderings almost equally unsatisfactory. See on ch. ii. 18.

[^265]: de caritate multum, &c. (“much concerning love, &c.”)] Cf. Gal. v. 6, vi. 2; Eph. iv. 2, &c.

[^266]: unum quoddam corpus, &c. (“one single body, &c.”)] Cf. p. 164, ll. 2, 7; 170, ll. 20—1.

[^267]: conuenit uos…oper. gratos habitu uos ost. (“it becomes you…to shew yourselves thankful in your deeds by your manner of life”)] ‘it becomes you to shew yourselves thankful in your deeds by your manner of life’ (?). The repetition of uos (“you”) is possibly a copyist’s error.

[^268]: uerbum Dei (“the word of God”)] See vv. ll. Rab. has followed the reading of the Vulg.; of the other two readings I have preferred Dei (“of God”), since this accords with Thdt.’s text, and the change into dni (“of the Lord”) would have been readily made by a scribe whose eye was used to Christi (“of Christ”) in this place.
ditissime (“most richly”)] See vv. ll. In Rab. the Vulg. rendering abundanter (“abundantly”) has thrust itself in before ditiss., and the latter word is treated as the first of the next sentence: “ditissime sit (inquit), &c.” (“‘most richly’ let it be (he says), &c.”). Larga (“abundant”) however answers in the comm. to ‘richly.’

[^269]: consequentem ei doctr. conuers. (“a manner of life consistent with that teaching”)] If eis (“with them”), the reading of the MSS., be retained, doctr. (“teaching”) must be rejected as a gloss.

[^270]: illum intellectum, &c. (“that understanding, &c.”)] See above, on c. i. 9.

[^271]: semper (inquit), &c. (“always (he says), &c.”)] For a fuller exposition see p. 182, l. 5, sq.

[^272]: psalmis…uocauit (“‘in psalms’…he called”)] ‘For by “in psalms,” &c., he meant the thanksgiving.’

[^273]: imitans illa quae ad Eph. scr. (“imitating what he wrote to the Ephesians”)] Cf. p. 116, l. 5, note; and on Col. i. 16, 19, 22, 25, &c. For the present parallel see p. 182, l. 19, sq. Consol. (“consolation”) = ‘exhortation.’

[^274]: exacerbari (“to be embittered”)] Vulg. “amari esse” (“to be bitter”). In v. 21 the same verb has been used by our translator to represent ‘to provoke’ (or possibly, ‘to anger’); the Vulg. paraphrases “ad indignationem provocare” (“to provoke to indignation”).

[^275]: beneplacitum (“well-pleasing”)] ‘well-pleasing.’ Vulg. placitum (“pleasing”).

[^276]: ut ne animo deficiant (“that they may not lose heart”)] A combination of the Latin versions “ne deficiant” (“lest they faint”) (O. L.), and “ut non pusillo animo fiant” (“that they become not faint-hearted”) (Vulg.). Cf. Gk.: ‘that they may not be discouraged.’

[^277]: ex superfluo (“superfluously”)] ‘superfluously.’

[^278]: qui sunt secundum carnem (“who are according to the flesh”)] Vulg. “carnalibus” (“carnal”); cf. Eph. vi. 5. Timentes Dominum (“fearing the Lord”): so Am., Fuld., Ambrstr., Sedul. Scot. Thdt. reads ‘God.’ Omne quodcumque (“everything whatsoever”) = ‘everything, whatsoever’; the OL. and Vulg. follow the reading ‘whatsoever.’ Domino enim Chr. seruientes (“for you serve the Lord Christ”); the Latin versions omit the conjunction, and it has been erased accordingly by the correctors; see vv. ll. (p. 306).

[page 253]

Latin Text

THEODORUS MOPSUESTENUS

IN EPISTOLAM B. PAULI

AD COLOSSENSES.

ARGUMENTUM.

SCRIBIT Colossensibus beatus Paulus sicut scripsit Ephesiis quos antequam scriberet non uiderat. ostendit autem hoc ipse in suis scriptis, quando quidem dicens: audientes fidem uestram in Christo et caritatem quam habetis in omnes sanctos; quando uero scribit: uolo autem uos scire, quale certamen habeam pro uobis et his qui in Laodicia sunt et quotquot non uiderunt faciem meam in carne. est autem argumentum epistolae tale. consuetudo illi

Textual Notes

4 quandoquidem uero C (corr) 6 laetitia (for laodicia) C H

Editorial Notes

1. Scribit Colossensibus, &c.] ‘Argu-ment. The Colossians, like the Ephe-sians (supra, p. 112, l. 2, note), were personally unknown to S. Paul at the time when he wrote his Epistle. Ac-cording to his custom in such cases, the Apostle begins by magnifying the Person and Work of Christ; a course to which in the present instance he was further impelled by the necessity of counteracting the false teaching of the legalists, against whom he proceeds to warn the Colossian Church in express terms. The Epistle ends with exhorta-tions to the fulfilment of sundry Christian duties.’
2. ostendit autem hoc ipse] Col. i. 4, ii. 1; in the latter passage our transla-tion is not quite consistent; see below, p. 282, ll. 7, 18, note. Thdt., who had rightly rejected Th.’s view as to S. Paul’s want of personal acquaintance with the Ephe-sians (p. 112, l. 2, note), again declines to follow him here, where Th. is on safer ground; and meets the argument derived from c. ii. 1 by regarding ὅσοι as exclusive: τινὲς μέντοι φασὶν μηδέπω τοὺς Κολοσσαεῖς τεθεαμένον τὸν θ. ἀπό-στολον γράψαι πρὸς αὐτοὺς τὴν ἐπιστολήν, καὶ τοῦτο συνιστάνειν ἐκ τῶν ῥητῶν ἐκείνων ἐπιχειροῦσιν [citing ii. 1]. ἔδει δὲ συνι-δεῖν τῶν ῥητῶν τὴν διάνοιαν· βούλεται γὰρ εἰπεῖν ὅτι ‘οὐ μόνον ὑμῶν, ἀλλὰ καὶ τῶν μὴ τεθεαμένων με πολλὴν ἔχω φρον-τίδα. Chrys., Oec. and Thpht. concur with Th.
3. quando quidem…quando uero] Cf. p. 74, l. 3, note.

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[page 254]

Latin Text

est, ubicunque uel ad quoscunque scribit quos ante non uiderat, illa quae secundum Christum sunt extollere, et ostendere illorum magnitudinem quae per eum directa sunt; eo quod nec possibile erat aliter magnum quid et utile ostendi illis, qui illam sectantur fidem quae in eum est. hoc uero in loco non solum secundum hunc modum necessariam sibi hanc esse perspiciebat rationem, sed propter illos qui ex circumcisione erant, qui omni in loco peragrantes illos qui ex gentibus crediderunt persuadere pro-perabant ut cum illa fide quam in Christo habent etiam legis custodirent decreta; quia ergo et ad Colossenses uenerant et paulo minus aliquibus eorum suaserunt ut legitimis inseruirent decretis. nam dum ostendit illorum eminentiam quae a Christo directa sunt, infirmam utique ostendebat esse legem, superfluam simul et uanam eius diligentiam et custodiam esse ostendens. utraque ergo ex causa ita scribit, una quod apta illi esse poterant talia inprimis scribenti, altera quod illorum causa qui erant ex circumcisione extollere illa properabat quae sunt secundum Christum, sicut et conueniens erat, magnitudinem eorum quae sunt gesta explicans. deinde et post hoc euidenter exhortatur ut non suadeantur ab illis qui talia eos docere pertemptant, omni ex parte pronuntians quod non sit illis ultra necessaria legis custodia; et post hoc ad exhortationem egressus super multis et necessariis rebus omnibus illis loquitur. inchoabimus uero in subsequentibus eam facere narrationem, quae per partes esse uidetur; eo quod illa quae ad argumentum epistolae pertinebant, in his sufficienter patefacta sunt.

Textual Notes

3 qui per e. directi sunt C H r 9 et (for ut) C* r 15 poterat r 20 sua-dantur C* H suadentur r | non om r | praeceptant (for pertempt.) r 25 uiden-tur C* H r | quae om H

Editorial Notes

2. illorum…quae per eum directa sunt] =τῶν δι’ αὐτοῦ κατορθωθέντων: cf. pp. 52, ll. 2, 27; 279, ll. 18, 25. The reading of the MSS. (see vv. ll.) may be due to a misapprehension on the part of the translator.
3. qui omni in loco, &c.] Cf. the arguments to the three preceding Epistles. Chrys., Oec., Thpht., recognize a Greek as well as a Jewish element in the false teaching at Colossae; παρατηρήσεις εἶχον πολλὰς καὶ Ἰουδαϊκὰς καὶ Ἑλληνικάς. Thdt., like Th., speaks only of the latter.
4. ostendit…custodiam] Abbreviated by Lanfranc.
5. suadeantur] Cf. vv. ll.; and for exx. of the use of the third conj. for the second, see Rönsch, Itala, p. 283. As the reading is doubtful here, I have followed the Corbie corrector.
6. et post hoc…illis loquitur] Lan-franc.

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[page 255]

Latin Text

Paulus apostolus Christi Iesu per uoluntatem Dei, et Timotheus frater, his qui sunt Colossenses sanctis et fidelibus fratribus in Christo Iesu; gratia uobis et pax a Deo patre nostro.

hanc consuetam epistolae praescriptionem faciens incipit hoc modo:

gratias agimus Deo patri domini nostri Iesu Christi, semper pro uobis orantes, audientes fidem uestram in Christo Iesu et cari-tatem quam habetis in omnes sanctos.

sic et illam epistolam quam ad Romanos scripsit a gratia-rum actione inchoauit scribere eis. adicit autem in hac pro uobis orantes, ostendens quoniam non pro quibus crediderunt tantum gratias agit, sed et pro residuo tempore orat. quae est autem oratio eius?

propter spem quae reposita est uobis in caelis.

‘ita ut adsequi possitis caelestia bona, quorum custoditur uobis spes firma, si tamen illa quae a uobis sunt concurrerunt.’ et os-tendens quoniam non aliud quid dicit praeterquam illam quam cognouerunt:

quam ante audistis in uerbo ueritatis euangelii, quod uenit in uobis.

Textual Notes

4 consuetae r | ep. om H 9 in illa epistola C (corr) 11 non om H 18 agnouerunt H 19 qui (for quod) C H

Editorial Notes

2. qui sunt Colossenses] A singular departure from the literal rendering of the Latin versions (“qui sunt Colossis”). Iesu is probably from the Latin, since Chrys. Thdt. &c., omit Ἰησοῦ.
3. consuetam praescriptionem] sc., χάρις ὑμῖν καὶ εἰρήνη: cf. p. 118, l. 19 sq., and below, on 1 Thess. i. 1.
4. Deo Patri] τῷ θεῷ τῷ πατρί. So Chrys. ad h. l.
5. sic et illam ep. quam ad Rom., &c.] Cf. Rom. i. 8., and see pp. 120, l. 4, note, 201, l. 7.
6. pro residuo tempore orat] Chrys.: οὐ διὰ τῆς εὐχαριστίας μόνον, ἀλλὰ καὶ διὰ τῆς διηνεκοῦς εὐχῆς τὴν ἀγάπην δείκνυσιν.
7. quae est autem oratio, &c.] Th. connects διὰ τὴν ἐλπίδα with προσευχό-μενοι. Cf. Lanfranc: “ordo est: orantes pro nobis propter spem, &c.; id est, ut assequi possitis c. b.”
8. si tamen, &c.] A characteristic safeguard. Cf. p. 91, l. 3, note.
9. quam ante audistis] So Aug., Ambrstr. The Vulg. takes no notice of πρό. Qui (vv. ll.) is probably a scribe’s error; or (as Jacobi seems to think) the translator has misunderstood the Gk.: ἐν τῷ λόγῳ…τοῦ εὐαγγ. τοῦ παρ. In uobis, εἰς ὑμᾶς: just below the same ren-dering serves for ἐν ὑμῖν (p. 256, l. 16). See on Col. i. 20.

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[page 256]

Latin Text

‘dico autem ista quae cognouistis cum ueritate euangelii suscipientes doctrinam.’ et ad maiorem exhortationem eorum os-tendens quoniam non soli illi ista praeter ceteros cognouerunt homines; alioquin et magis eos continere in fide poterat, quod illa pietas quae ab omnibus in commune tenetur etiam ab his teneatur:

sicut in omni mundo.

et rei magnitudinem ostendens:

et est fructificans et crescens.

‘non solum (inquit) cognitum est illis qui in omni sunt orbe, sed et augmentum suscipit per singulos dies.’ deinde ut ne uideatur euangelii quidem cognitio communis illis esse cum omnibus, sicut dixit ‘in omnibus’—ne ergo illi aestimarent, quod euangelium non et augmentum apud omnes consequitur, adicit:

sicuti et in uobis ex qua die audistis et cognouistis gratiam Dei in ueritate.

Textual Notes

2 et om r 5 in communi C (corr) 9 et om C* H quae (bef est) add C (corr): txt r 11 euangelium (for augm.) r | suscepit C r 13 cum omn. (for in omn.) C H: txt r 14 ad (for et) r

Editorial Notes

3. non soli illi…praeter ceteros] παρὰ τοὺς λοιπούς: see p. 142, l. 6, note. Cf. Thdt.: οὐχ ὑμῖν δὲ μόνοις [ἀπαγγέλλεται], ἀλλὰ καὶ πᾶσιν ἀνθρώποις.
4. magis eos continere in fide poterat, &c.] So Chrys.: ἐπειδὴ μάλιστα οἱ πολλοὶ ἐκ τοῦ κοινωνοὺς ἔχειν πολλοὺς τῶν δογμά-των στηρίζονται, κ.τ.λ.
5. et rei magn. ostendens] Thdt.: εἶτα δείκνυσιν καὶ τοῦ κηρύγματος τὴν ἰσχύν.
6. et est fructificans et cr.] See vv. ll. The comm. seems to shew that Th., with Chrys. and Thdt., read καὶ ἔστιν καρπ. Quae, inserted by the Corbie corrector (vv. ll.), is without authority. Est fruct. (Aug., Ambrstr.) is toned down in the Vulg. into fructificat.
7. ut ne uideatur, &c.] Dr Jacobi brackets the words non solum—in omni-bus as being both confused and in great part superfluous. But there is no occa-sion to suspect any error. Th. says: ‘The Apostle had stated that the Gospel (1) had reached the Colossians as it had reached the rest of the world; and (2) was continually yielding fruit and making increase. To the latter state-ment he immediately adds, καθὼς καὶ ἐν ὑμῖν, to prevent the inference that whilst the knowledge of the Gospel was shared by all nations alike, its fruitfulness was confined to the Colossians. The con-struction is broken and the sentence thrown into some confusion by the clause “ne ergo illi aestimarent quod”…; the true sequence is: “ut ne uideatur euangelii quidem cognitio communis illis esse cum omnibus, euangelium [autem] non et aug-mentum apud omnes consequi.”‘
8. ex qua die] ἀφ’ ἧς ἡμέρας. So Aug., Ambrstr. Vulg., “ex ea die qua.”

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[page 257]

Latin Text

‘cognouistis (inquit) uos pietatem, sicut et omnes; augmen-tum etiam suscipit omni in loco per singulos dies, sicut et apud uos. sic omni in loco euangelium uim suam obtinet, et augmen-tum per singulos accipit dies, et apud uos et apud omnes qui sunt in orbe terrarum.’ hoc autem sufficiens erat hos et adhor-tari et suadere ut in fide manerent, si tamen cum consensu omnes haec uera esse cognouissent. deinde indicat et a quo sint docti:

sicut didicistis ab Epaphra carissimo conseruo nostro, qui est fidelis pro uobis minister Christi; qui et nunciauit nobis uestram caritatem in Spiritu.

euidenter enim in hisce ostendit quoniam ab Epaphra euan-gelium susceperunt, quem et iusta ratione laudauit, uenerabilem illis exhibens, quem etiam commendauit illis, eo quod nota sibi fecisset illa quae de illis erant; sciens quoniam necessarium qui-dem et utile est ad plenum, ut uenerabilis et desiderabilis sit discipulis magister. maxime autem erga hunc aptissime illud fecisse uidetur, ita ut doceat eos cum multo affectu persistere in eius doctrina. in his et sequestrata lege tradiderat illis euan-gelium. itaque non laudasset eius doctrinam, si non hoc modo fuisset effecta; qui enim fieri poterat ut is qui docebat illa non deberet custodire? deinde quod dixit semper pro uobis orantes, et cetera, resumens dicit:

Textual Notes

2 suscepit C r 7 esse om H 10 uobis (for nobis) C* 16 uenerabis et diserabilis (sic) H 18 deceat r 19 eo quod (for et) C (corr) 21 non (bef fuisset) add H | affecta r | quibus (for qui enim) H quo r 22 debere C H r

Editorial Notes

6. si tamen] Cf. p. 172, l. 13, note.
7. sicut didicistis, &c.] Unless the omis-sion of et be due to the Latin versions, Th. seems to have read καθὼς ἐμάθετε. Chrys. and Thdt., who had καθὼς καὶ in their text, are less clear as to the position which Epaphras held in the Colossian Church; Chrys. merely ob-serving, τοῦτον εἰκὸς ἐκεῖ κεκυρηχέναι: Thdt., ἔφη δὲ αὐτοὺς παρὰ τούτου μεμα-θηκέναι τὸν πανταχοῦ γενόμενον τοῦ κηρύγ-ματος δρόμον. Comp. Bp. Lightfoot, Colossians, p. 29, note 1.
8. quem et iusta ratione laudauit] Thdt.: πολλοῖς δὲ αὐτὸν ἐκόσμησεν ἐγκω-μίοις…ἵνα αὐτοῖς πλείονος αἰδοῦς ἀξιώτερος γένηται. Cf. Chrys. (on c. iv. 12): τὸ γὰρ αἰδέσιμον εἶναι τὸν διδάσκαλον μαθητῶν ὠφέλεια.
9. in his] I.e. in his teaching. Or read: doctrinam. his (= is), &c. Itaque seems to be a slip for namque. For se-questrare see Rönsch, Itala, p. 169.
10. deberet] MSS. debere—an instance of ut w. inf. (Rönsch, p. 445); unless we suppose that illa refers to the rites of the

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Latin Text

pro quo nos ex qua die audiuimus non cessamus pro uobis oran-tes et postulantes, ut impleamini cognitione uoluntatis eius in omni sapientia et intellectu spiritali; ambulare uos digne Deo ad omne bonum placitum, in omni opere bono fructificantes et crescentes in cognitione Dei, in omri uirtute confortati secundum potentiam gloriae eius in omnem patientiam et longanimitatem cum gaudio.

per omnia optasse illis bona uidetur, sub specie orationis edocens eos illa quae eis conueniebant. dicit autem quoniam ‘ex quo illa quae de uobis sunt audiuimus, sine dilatione oramus ita ut omni sensu spiritali repleti cognoscere possitis Dei uolun-tatem, digne ei conuersantes et per omnia placere ei properan-tes; ita ut boni actus multiplicentur in uobis per singulos dies cum et Dei cognitione, qui poterit uos secundum suam potentiam respicientes ad se sua replere patientia, ita ut possitis ferre pati-enter uniuersa illa quae tristitiae sunt; ita ut gaudium habeatis in illis, propter illam mercedem quae uobis in futuro saeculo pro his est retribuenda.’ hoc quidem, ut dixi, optasse se eis dixit; et in eo, dum dicit illa quae orationis sunt, docet eos diligentiam conuenientium adhibere. sumens uero et gratiarum actionem quam pro eis impleuerat, initium sumit doctrinae, sicut in Ephe-siorum fecit epistola, ubi sub specie gratiarum actionis illa quae sunt dogmatum eos uisus est instruxisse; propter quod dicit:

gratias agentes Patri, qui dignos uos habuit in partem sortis sanctorum in lumine.

‘haec (inquit) postulamus ante omnia, gratias agentes Deo

Textual Notes

2 agnitione H 6 pacientia H 9 orabamus r 10 ita ut et C (corr) ut r 13 et (aft cum) om C (corr) r 17 ei (for eis) C* H r 19 adhibere conu. H 21 epistolam C* 25 agens C H: txt r

Editorial Notes

3. ambulare] περιπατῆσαι: O. L. and Vulg., “ut ambuletis.” Ad omne b. placitum; so Ambrstr., but omitting bonum. The Latin versions prefer a periphrasis. On the other hand they are nearer to the original in their rendering of διὰ τοῦτο (“propter hoc,” “ideo”).
4. sicut in Eph. fecit ep.] Cf. p. 120, l. 4, note.
5. gratias agentes] See vv. ll. The sing., of which there is no trace in the MSS. and versions of the Epistle, or (apparently) in the other Fathers, is pro-bably a copyist’s error. “Dignos uos habuit,” is confirmed by its repetition in the comment (p. 259, ll. 1, 4); so Thpht. and Ambrstr.

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[page 259]

Latin Text

pro uobis, quoniam dignos uos per suam cognitionem sanctorum collegio esse pronuntiauit, cum essetis alieni a pietate et ido-lorum eratis sectatores.’ nam quod dixit in lumine, ut dicat ‘per suam cognitionem;’ et quod dixit qui dignos uos habuit, hoc est, ‘dignos esse pronuntiauit.’ et quod illud est lucrum? ut sanctorum iungantur collegio.

qui eripuit nos de potestate tenebrarum et transtulit in regnum filii caritatis suae.

‘non solum (inquit) abstulit uos ab errore et daemonum potentia, sed et participes uos pronuntiauit regni esse Christi.’ nam quod dicit transtulit in regnum filii caritatis suae, hoc dicit sicut et in alio loco: si sustinemus, et conregnabimus. unde bene quia †non dixit filii tantum, sed filii caritatis suae. nec enim participes regni Dei Verbi efficimur—qui enim fieri potest,

Greek Text

οὐκ εἶπεν τοῦ υἱοῦ, ἀλλὰ τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ· οὐ γὰρ κοινωνοὶ τῆς βασιλείας τοῦ θεοῦ λόγου γινόμεθα, ἀλλὰ τοῦ

Textual Notes

1 agnitionem H 7 uos C (corr) | trantulit (sic) C* 14 quo (for qui) r 15 sq. Coisl. 204, f. 143 a [Cr. vi. 302, Fr. 141] ἀλλ’ ὁ ἀνόσιος θεόδωρος τούτοις ἀντιφθεγγόμενος, ἕνα σκοπὸν ἔχων Ἰουδαϊκῶς καὶ βλασφήμως τὰς θείας γραφὰς ἑρμηνεύειν τὰς δεικνύσας τοῦ χριστοῦ τὴν θεότητα, καὶ τὴν προκειμένην χρῆσιν οὕτως ἐξηγήσατο· οὐκ εἶπεν (φησὶν), κ.τ.λ. …… τούτων τί ἂν εἴη ἀσεβέστερον τοῖς ἐντυγ-χάνουσιν καταλείψω σκοπεῖν. Cf. Coisl. 26, f. 279 a, ἀλλ’ ὁ ἀνόσιος θεόδωρος ὁ μόψου ἑστίας βλασφήμως κενολογῶν· οὐκ εἶπεν (φησίν, κ.τ.λ. …… ἀλλ’ ὁ μὲν ἐρρέτω μετὰ τῆς ἀσεβείας αὐτοῦ· ἡ δὲ ἀλήθεια ἐχέτω τὸ βέβαιον.

Editorial Notes

3. ut d., ‘per suam cognitionem’] Cited by Lanfranc. So Oec. (after Chrys.): τουτέστιν, ἐν τῇ γνώσει τοῦ θεοῦ. Thdt. connects ἐν τῷ φωτί with κλήρου: κοινωνοὺς ἀπέφηνεν τοῦ τῶν ἁγίων φωτός. The interpretation given to τῷ ἱκαν. (i.e. τῷ ἀξίους ἡμᾶς ἀποφήναντι) is inadequate. Comp. Chrys.: οὐ μόνον ἡμῖν ἔδωκεν τὴν τιμήν, ἀλλὰ καὶ ἰσχυροὺς πρὸς τὸ λαβεῖν ἐποίησεν. Thpht.: διπλασιασμὸς δὲ τιμῆς τὸ καὶ ἐπιτηδείους κατασκευάσαι πρὸς τὴν δωρεάν.
4. non solum……sed et, &c.] Cf. Chrys.: μέγα μὲν οὖν καὶ τὸ τοῦ σκότους ἀπαλλάξαι· τὸ δὲ καὶ εἰς βασιλείαν εἰσαγα-γεῖν πολλῷ μεῖζον.
5. in alio loco] 2 Tim. ii. 12 (q. v.)
   The parallel is quoted also by Chrys. (ὃ καὶ ἀλλαχοῦ φησίν), and by Thdt. (τοῦτο καὶ ἐν τῇ πρὸς Τιμόθεον ἔφη). Dr Jacobi denies that the words hoc dicit—unde bene quia are Theodore’s, urging that they break the sequence of the thought. But their occurrence in both MSS. of the Latin version as well as in Rab., leaves little room for doubting their genuineness. The connexion is: ‘Our translation into the Kingdom of the Son means our participation in His future reign. Hence the propriety of the qualifying words τῆς ἀγάπης αὐτοῦ, which limit the reference to the homo susceptus.’
6. qui enim fieri potest, &c.] Jacobi:

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Latin Text

ut uniuersitatis Opifici iungamur?—sed suscepto homini dicit cui et participabimus honoris propter naturae similitudinem quando affectum erga eum ipsis operibus ostendere ualuerimus. unde et ‘filium caritatis’ eum uocauit, eo quod non secundum naturam Patris est filius, sed caritate filiorum adoptionem est adsecutus.* per omnia enim propositum habet illa quae secundum Christum sunt ostendere magna, sicut et in argumentum prae-

Greek Text

ἀναληφθέντος ἀνθρώπου, ᾧ κοινωνοῦμεν τῆς τιμῆς διὰ τὴν φυσικὴν ὁμοιότητα, ὅταν πρὸς αὐτὸν διάθεσιν ἐπὶ τῶν ἔργων ἐπιδειξώμεθα. ὅθεν καὶ υἱὸν ἀγάπης αὐτὸν ἐκάλεσεν, ὡς οὐ φύσει τοῦ πατρὸς ὄντα υἱὸν ἀλλ’ ἀγάπῃ τῆς υἱοθεσίας ἀξιωθέντα.

Textual Notes

1 opificii C 2 cuius r | participauimus H | honori C H 3 effectun C H | uoluerimus H 5 patris om r | caritatem r | adoptionis r 7 argu-mento C (corr) r 11 ἀξιωθέντα τούτων edd.: ἀξιωθέντα· τούτων, κ.τ.λ. cod.

Editorial Notes

“verba…genuina esse possunt; mouet ta-men suspicionem quod textus graecus ea non praestat.” But it is the habit of the catenist to omit whole sentences; and the sentiment of this clause is thoroughly Theodorean.

1. susc. homini] Dat. of reference; cp. p. 11, l. 10, note.
2. cui et part. honoris] MSS., honori. The last letter of the gen. has fallen out (cf. Gk.); or, possibly, we should read honore; cf. p. 59, l. 16. For the idea, see the comm. on Eph. i. 14.
3. eo quod non sec. nat. Patris est filius] Meyer’s note (“Theod. of Mops. finds in the expression [τῆς ἀγάπης αὐτοῦ] the contrast that Christ was the son of God οὐ φύσει, ἀλλ’ ἀγάπῃ τῆς υἱοθεσίας”) is misleading; and still further from the truth is the remark of Cramer’s catenist (p. 259). Th.’s οὐ φύσει is not a denial of the consubstantiality of the Word, or of Christ, on the side of His preexistent nature; it refers solely to the ἀναληφθεὶς ἄνθρωπος, as a glance at the context is enough to shew. His view is, however, to some extent an anticipation of Adop-tianism (Jacobi: “satis constat e talibus sententiis Adoptianorum dogmata profecta esse;” cf. Dorner, ii. 1. pp. 249, 251—2, and the introduction to this comm.). See above, p. 63, l. 1 note. In this interpre-tation of τῆς ἀγάπης αὐτοῦ Th. stands, I believe, alone among the Gk. commen-tators. Chrys. regards the phrase as simply=τῷ ἀγαπητῷ, and so also Oec., Thpht. Thdt. explains: οὐ γὰρ ἀγάπη υἱός, ἀλλ’ ἀγαπητὸς υἱός, τουτέστιν γνήσιος—where οὐ γάρ, κ.τ.λ., seems like an in-direct disavowal of Th.’s view. Comp. also Severianus (Cramer. vi. 302): υἱὸν οὖν ἀγάπης λέγει ἐπειδὴ ὡς υἱὸς ἀγα-πᾶται, οὐκ ἐπειδὴ τῆς ἀγάπης τοῦ θεοῦ ἐστιν· οὐδὲ γὰρ οἱ υἱοὶ τῆς ἀπειθείας ταύτης υἱοὶ φύσει…ἀλλ’ ἐπειδὴ εἰσὶν ἀγαπώμενοι δοῦλοι, ὁ δὲ υἱὸς ὡς υἱὸς ἀγαπᾶται, εἶπεν ‘τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ.’ Dam. indeed refers to the especial love with which the Incarnate Son was regarded by the Father, but without distinguishing be-tween the homo susceptus and the pre-existent Word. It is remarkable that Th.’s great contemporary in the West assigns to τῆς ἀγάπης a meaning the exact opposite of that which Th. finds in the words: Aug. de Trin. xv. 19, “filius caritatis eius nullus est alius quam qui de eius substantia est genitus.”
4. sicut et in arg. praediximus] Cf. p. 253, l. 7, sq.

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Latin Text

diximus, et comprobare properat illorum magnitudinem quae ab eo correcta sunt. unde et de suscepto homine disputat, quasi de primitiis nostris, et quia prouisor nobis bonorum extiterit multorum. unde et adiecit:

in quo habemus redemptionem, remissionem peccatorum.

‘per ipsum enim omnem peccatorum securitatem sumus ad-secuti.’ dicit autem futurum statum, in quo per resurrectionem effecti, natura nostra inmortali extante, peccare ulterius non poterimus. tale est et illud quod ad Ephesios dictum est: ita ut simus sancti et immaculati. deinde dicit et illam dignitatem quae erga eum est:

qui est imago Dei inuisibilis.

bene inuisibilis adiecit, non quod sit et uisibilis Deus, sed ad ostensionem magnitudinis; si tamen in isto quasi in imagine inuisibilem illam naturam uidemus, eo quod copulatus est Deo Verbo et iudicabit omnem orbem terrarum, adparens ipse se-cundum suam, ut fas est, naturam, in futuro saeculo cum multa gloria ueniens de caelo. imaginis ordinem nobis retinet,

Textual Notes

4 adicit C r 8 incorruptibiles (aft effecti) add C (corr) 13 adicit C r 14 imaginem C* H 15 Dei H 16 omnem om H 17 magna (for multa) r 18 in magnis C* H r: txt C (corr) | ordinem om H

Editorial Notes

1. quae ab eo correcta sunt] i. q., “directa”=τὰ παρ’ αὐτοῦ κατορθωθέντα. Cf. pp. 52, ll. 2, 27; 254, l. 2.
2. quasi de primitiis nostris] On Christ as the ἀπαρχή, see above, p. 125, l. 18.
3. redemptionem, remissionem] The text which Th. followed omitted διὰ τοῦ αἵματος αὐτοῦ. Thdt. ad h. l. inserts these words.
4. dicit…futurum statum] Comp. the comm. on Eph. i. 7, and notes there. In both places Th. has overlooked the tense of ἔχομεν, which at least implies an incipient possession of the ἄφεσις or ἀπολύτρωσις in the present life. Cf. Chrys.: εἰ γὰρ μὴ ἀφείθημεν τῶν ἁμαρ-τημάτων, οὐκ ἂν μετέστημεν. Thdt.: ταύ-την ἡμῖν διὰ τοῦ σωτηρίου βαπτίσματος ἐδωρήσατο.
5. ad Ephesios] c. i. 4 (“esse nos,” &c.).
6. non quod sit et uisibilis Deus] Cf. the comm. on Philipp. iii. 3.
7. in isto quasi in imagine, &c.] Lanfranc: “in homine Christo quasi in imagine inuisibilem illam uidemus natu-ram; nam apparens in futuro imaginis nobis ordinem retinebit, quoniam in eo quasi in imagine quandam diuinam con-tinemus naturam.”
8. imaginis ordinem nobis retinet] τάξιν ἐπέχει ἡμῖν εἰκόνος (cf. p. 183, ll. 28, 29). I.e., the homo susceptus is the visible expression of the invisible glory of the Divine Nature with which He is united in the Person of Christ. Chrys.’s inter-pretation of εἰκών as applied to Christ differs from this in two important respects. (1) In common with nearly all the ortho-dox patristic writers he regards the term

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Latin Text

euidenter quoniam omnes in eum quasi in imaginem quandam diuinam conicimus naturam, in qua refertur magnitudo illorum quae efficiuntur, non uisibili natura iudici auctoritatem repu-tantes. demiratus sum autem illos, qui in diuinam naturam hoc susceperunt; qui primum quidem non uiderunt, quoniam et beatus Moyses de homine dicit, quoniam in imaginem Deus fecit eum; et beatus Paulus: uir quidem non debet uelare caput, imago et gloria Dei extans, quod numquam de hominibus dictum fuisset si diuinae naturae proprium erat. deinde neque illud pro-spexerunt, quoniam omnis imago, dum ipsa uidetur, illud os-tendit quod non uidetur. fieri ergo [non] potest ut talis fiat imago, quae non uidetur, cum sit euidens quoniam imagines propter hoc fieri consuetae sunt apud illos qui aut honoris aut

Textual Notes

1 in eo quasi in imagine C (corr) 2 continemus l 3 uisibilis C (corr) | naturae r 11 non om C H r: txt conj. Jacobi.

Editorial Notes

as having reference to the Divine Nature of the Word; (2) in common with the majority of the Fathers, he argues “that as the archetype is invisible, so the image must be invisible also” (Lightfoot, Colos-sians, p. 211). Both positions are di-rectly contested by Th. (“demiratus sum autem illos, &c….deinde neque illud prospexerunt,” &c.). In this attack on the Catholic view of the εἰκών, he had been anticipated by Marcellus [cited by Euseb. c. Marc. ii. (Migne 24, 805)]: οὐκοῦν πρόδηλον ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ Λόγος καθ’ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ. τὴν γὰρ εἰκόνα ὁρᾶσθαι προσήκει, ἵνα διὰ τῆς εἰκόνος τὸ τέως μὴ ὁρώμενον ὁρᾶσθαι δύνηται…αἱ γὰρ εἰκόνες τούτων ὧν εἰσιν εἰκόνες καὶ ἀπόντων δεικτικαί εἰσιν· ὥστε καὶ τὸν ἀπόντα δι’ αὐτῶν φαίνεσθαι δοκεῖν.
2. conicimus] Jacobi: “forte con-spicimus.” See vv. ll.
9. si diuinae naturae proprium erat] The passages Gen. i. 27 (κατ’ εἰκόνα θεοῦ ἐποίησεν αὐτόν) and 1 Cor. xi. 7 (ἀνὴρ…εἰκὼν καὶ δόξα θεοῦ ὑπάρχων) are sufficient to prove that the term εἰκών is not necessarily to be referred to the Divine Nature of Christ. Comp. Bp. Lightfoot’s remark ad h. l.: “the idea of perfection does not lie in the word itself, but must be sought from the con-text (e.g. πᾶν τὸ πλήρωμα ver. 19)”—where, however, Th. altogether fails to find it; see his comm. on i. 19. The substitution of Deus for Dei in Gen. l.c. is scarcely a copyist’s mistake. Th. is quoting memoriter, and has blended (cf. pp. 54, l. 6, note; 81, l. 4, note) the two members of the verse (καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον· κατ’ εἰκόνα θεοῦ ἐποίησεν αὐτόν.).
12. imagines propter hoc fieri consuetae sunt, &c.] Comp. the Latin fragm. in Migne, 991—2: “secundum duas rationes locum imaginis obtinet. qui enim amant quosdam, post mortem tamquam in ima-gine aspicientes putant uidere…sed etiam illi qui per ciuitates habent imperatorum imagines, tamquam praesentes et uiden-dos honorare uidentur eos qui non sunt praesentes cultu et adoratione imaginum. ista autem utraque per illum adimplen-tur.” On the second point Th. elsewhere remarks (Mai, scr. uet. nou. coll. vii., p. 73): ἐμφανῆ δὲ λοιπὸν τὴν τιμὴν τῆς βασιλείας διὰ πάντων κομίζεται [ἡ εἰκών· or perhaps, ὁ ἀναληφθείς]· ἓν μὲν γὰρ λοιπὸν τὸ ἀξίωμα τῆς εἰκόνος καὶ τοῦ ταύτην προστησαμένου θεοῦ, μία δὲ ἀμφοῖν

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Latin Text

affectus gratia easdem faciunt, ita ut recordatio sit eorum qui non uidentur, illis qui tamen uidere possunt. deinde adiecit:

primogenitus totius creaturae.

hinc maxime quidam ualde prudentium de diuina natura dici illud quod dixit, imago Dei inuisibilis, adstruxerunt, quasi quia non possit primogenitus erga humanitatem aut uideri aut recipi; cum conueniens esset eos perspicere, quoniam non potest hoc uel maxime aptari diuinae naturae. si enim sicut creatura pri-mogenitus esset, ‘primocreatus’ debuerat utique dici; si autem genitum aiunt, multa dicti ipsius diuersitas esse uidebitur, si tamen is, qui non est creatus, creaturarum primogenitus esse dicatur. nam primogenitus qui dicitur, illorum utique dici po-terit primogenitus, qui similitudinem illam quae ad eum est necessario saluare uidentur; et hoc ostendit apostolus euidenter, dicens ad Romanos: quoniam quos praesciuit, et praeordinauit

Textual Notes

1 affectu C r | gratiae r 2 adicit C r 7 est (for esset) C 9 aut (aft autem) add C H: txt r 14 seruare r 15 praedestinauit (for praeord.) H

Editorial Notes

ἡ ἐνέργεια. Cf. Joh. Philop. de creat. mundi vi. 9, 10.
2. illis qui tamen, &c.] Jacobi cor-rects uideri, remarking, “agitur de ima-gine visibili.” The Gk. may have been: ἵνα γένηται ἀνάμνησις τῶν ἀοράτων τοῖς γε ὁρᾶν δυναμένοις.
3. totius creaturae] So Aug. O. L. and Vulg., omnis cr.; cf. infra, p. 267, l. 4.
4. quidam ualde prudentium, &c.] ‘It has been pleaded that εἰκὼν τοῦ θ. τοῦ ἀοράτου cannot possibly be referred to the Human Nature, since the term πρωτότοκος, which immediately follows, does not admit of such an application. I reply that, at any rate, πρωτότοκος is wholly inapplicable to the pre-existent Nature. If, as the Arians hold, the Word were a creature, πρωτόκτιστος should have been used; if the Word is not crea-ted but begotten, then the addition of πάσης κτίσεως is misleading. It is the homo susceptus therefore to whom πρωτό-τοκος refers; and the word must be taken simply in the sense of preeminent without relation to time. Such is in fact the meaning which it bears in other passages of Scripture, e.g. Exod. iv. 22; Ps. lxxxix. 27; Heb. xii. 23.’
9. ‘primocreatus’ debuerat utique dici] Thdt.: οὐδὲ πρωτόκτιστον αὐτὸν εἶπεν ὁ θεῖος ἀπόστολος, ἀλλὰ πρωτότοκον, τουτέστιν πρῶτον. Basil. c. Eunom. IV. 2: εἰ πρὸ τῆς κτίσεως ὁ υἱὸς οὐ γέννημά ἐστιν, ἀλλὰ κτίσμα, πρωτόκτιστος ἂν ἐλέ-γετο καὶ οὐ πρωτότοκος. Primas. ad. h. l. Cf. Suicer, s. v. πρωτόκτιστος.
10. multa dicti ipsius diuersitas] ‘The use of πρωτότοκος in such a context will involve a confusion of thought, for it will place the γέννημα in the same category as the κτίσματα. Unless indeed we are prepared to abandon the Nicene faith, and accept the Arian interpretation: πρ., ὡς ἀδελφὴν ἔχων τὴν κτίσιν.’
14. saluare] =seruare, tenere; cf. Ducange and Carpentier, s. v.
15. dicens ad Romanos] Rom. viii. 29 (cited above, p. 58, where see context

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Latin Text

conformes fieri imaginis filii sui, ut sit ipse primogenitus in multis fratribus, euidenter fratrem eum primogenitum esse di-cens eorum; et qui conformes illi sunt propter similitudinem illam quam a Deo habent, iusta ratione eum sibi adscribunt primogenitum, utpote supereminentem secundum hanc rationem. etenim illic non dixit conformes filii, sed imaginis filii, imagi-nem filii uisibilem naturam euidenter dicens. sed interrogant, quemadmodum susceptus homo primogenitus potest uideri totius creaturae, cum non sit ante omnem creaturam, sed ut esset in nouissimis accepit temporibus; non intellegentes, quoniam †pri-mogenitus non tempore dicitur solum sed et praehonoratione frequenter, eo quod primogenitus dicitur ueraciter illorum, qui post illum geniti fuerint. ille tamen qui prior fuerit natus, hunc sequitur necessario ut et praehonoretur, sicuti et naturae ratio et

Greek Text

τὸ πρωτότοκος οὐκ ἐπὶ χρόνου λέγεται μόνον, ἀλλὰ γὰρ καὶ ἐπὶ προτιμήσεως πολλάκις, ὡς τὸ· ἐπικαλέσεταί με, πατήρ μου

Textual Notes

2 eum fr. H 3 et om C (corr) 4 adscribit C 6 illud (for illic) H 15 sq. Coisl. 204, f. 145 a [Cr. vi. 306, Fr. 142] θεόδωρος δέ φησιν· τὸ πρωτότοκος, κ.τ.λ. [Coisl. 26, f. 280 a].

Editorial Notes

and notes). Thdt.’s commentary on this text appears to have been based on Th.’s, which is lost: ἀκριβῶς δὲ πάντα φθεγγό-μενος οὐκ εἶπεν συμμόρφους τοῦ υἱοῦ αὐτοῦ, ἀλλὰ τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ… τουτέστιν τοῦ σώματος τοῦ υἱοῦ…πρωτό-τοκος γὰρ ὡς ἄνθρωπος ὀνομάζεται…ὡς δὲ ἄνθρωπος, ἀδελφοὺς τοὺς πεπιστευκότας καλεῖ. But Thdt. is far from coming to Th.’s conclusion that in the present context πρωτότοκος is to be similarly understood; πρ. τοίνυν ἐστὶν τῆς κτίσεως (he ob-serves) οὐχ ὡς ἀδελφὴν ἔχων τὴν κτίσιν, ἀλλ’ ὡς πρὸ πάσης κτίσεως γεννηθείς.
praeordinauit] Praedestinauit (vv. ll.) is from the O. L. and Vulg.
8. quemadmodum susceptus homo, &c.] Even S. Athanasius (c. Arian. ii. 62) had sought to escape from the Arian interpretation of πρωτότοκος by drawing a parallel between Col. i. 15 and Rom. viii. 29, and referring to the συγκατάβασις of the Word in creation and in the In-carnation. Marcellus ventured further, and denied that the preexistent Word was in any sense πρ. πάσης κτίσεως (Euseb. c. Marc. ii. 31, Migne 24, 798, sq.): οὐ τοίνυν οὗτος ὁ ἁγιώτατος Λόγος πρὸ τῆς ἐνανθρωπήσεως πρ. πάσης κτίσεως ὠνόμαστο (πῶς γὰρ δυνατὸν τὸν ἀεὶ ὄντα πρωτότοκον εἶναί τινος;)· ἀλλὰ τὸν πρῶτον καινὸν ἄνθρωπον εἰς ὃν τὰ πάντα ἀνακεφαλαιώσασθαι ἐβουλήθη ὁ θεός, τοῦτον αἱ θεῖαι γραφαὶ πρ. π. ὀνομάζουσιν κτίσεως.
11. non tempore d. s. sed et praehon-oratione] On the other hand Chrys.: τὸ γὰρ πρωτότοκος οὐχὶ ἀξίας καὶ τιμῆς, ἀλλὰ χρόνου μόνον ἐστὶν σημαντικόν. Theodore’s view is given by Pelagius and Sedulius Scotus: “primogenitus se-cundum assumpti hominis formam non tempore sed honore, iuxta illud: filius meus primogenitus Israel.” So Prima-sius: “omnis rationabilis creaturae se-cundum carnem primus effectus.”

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Latin Text

lex diuinae egit scripturae. est quidem quando et in tempore utitur nominis huius translatione, saepe autem et honoris causa. etenim beatus Dauid promissa Dei quae ad se facta fuerant commemorans, in quibus promisit illos qui ex successione eius sunt ad familiaritatem suam recipere, quasi ipso Deo dicente, ita ait: ipse inuocabit me, pater meus es tu…et ego primogenitum ponam eum; non hoc dicente Deo quoniam ‘unumquemque eorum ceteris tempore priorem faciam,’ sed quoniam ‘plurimum illis feram auxilium.’ apostolus uero ad Hebraeos manifeste hoc idem ostendit, sic dicens: sed accessistis Sion monti et ciui-tati Dei uiui, Hierusalem caelesti et denis millibus angelorum nundinae et ecclesiae primitiuorum adscriptorum in caelo; ut

Greek Text

εἶ, καὶ ἐγὼ πρωτότοκον θήσομαι αὐτόν, οὐ τοῦτο εἰπόντος τοῦ θεοῦ, ὅτι ‘ἕκαστον αὐτῶν πρότερον ποιήσω τῷ χρόνῳ τῶν λοιπῶν,’ ἀλλ’ ὅτι ‘περὶ πολλοῦ ποιήσομαι’ λέγει δὲ ταῦτα ὁ Δαβίδ, τῶν πρὸς αὐτὸν ἐπαγγελιῶν τοῦ θεοῦ μνημονεύων, ὡς ἂν ὑποσχομένου τοὺς ἐξ αὐτοῦ κατὰ διαδοχὴν οἰκειώσεσθαι. ὁ δὲ ἀπόστολός φησιν τό· [ἀλλὰ προσεληλύθατε σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος ἱερου-σαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων πανηγύρει καὶ] ἐκκλησίᾳ

Textual Notes

4 ex om r 6 inuocauit C 10 Syoni H | ciuitatem C H (ad Syon mon-tem et ad civ., &c. r) 12 nundinam C H 15 λέγει δὲ ταῦτα (φησὶν) ὁ Δ. cod.; Cr.: om. φ. Fr. 18—20 ἀλλὰ…καὶ om. cod. edd.

Editorial Notes

2. translatione] τῇ ἀναφορᾷ.
3. ipse inuocabit, &c.] Ps. lxxxix (lxxxviii) 27, 28, the words θεός μου καὶ ἀντιλήπτωρ τῆς σωτηρίας μου being omitted as irrelevant to the present purpose. Theodore appears to have interpreted these verses in reference to the successors of David in general. On the other hand they were held to be a direct prophecy of Christ by S. Athanasius (ἐνταῦθα οἰκονο-μικῶς ὁ σεσαρκωμένος θεὸν ἑαυτοῦ τὸν πατέρα καλεῖ), S. Cyril Alex. (θήσει δὲ αὐτὸν ὁ θεὸς καὶ πρωτότοκον (citing Rom. viii. 29, Col. i. 15, 16), and Thdt. (ταῦτα μέντοι οὔτε ἐπὶ τοῦ Δαβὶδ οὔτε ἐπὶ τοῦ πολυθρυλλήτου Σολομῶντος τετύχηκεν πέρατος. οὔτε γὰρ…Σολομῶν ἢ Δαβὶδ… πρωτότοκος ὠνομάσθη θεοῦ.). Even Dio-dore (Corder. caten. ii. 835) seems to have held the exclusive reference to Christ.
4. plurimum, &c.] Jacobi: “uersio minus accurata τοῦ· περὶ πολλοῦ π.”
5. sed accessistis, &c.] Heb. xii. 22, 23. The perplexing interchange in the MSS. of dat. and acc. seems to be due to the in-fluence of the Latin versions, which gave accessistis ad, &c. (cf. Rab. M.). Denis millibus, nundinae (μυριάσιν…πανηγύρει) are peculiar to this version; cf. “multi-tudinem…frequentem,” O. L.; “multo-rum millium…frequentiae,” Vulg. Ambr. has, however, “decem millibus laetantium angelorum,” and Aug., “ad millia ang. exultantium.” For accedere c. dat. of place, deni=decem, and nundina=nun-dinae, see lexx.
6. ut dicat ‘ill. qui multo,’ &c.] Cf. Thdt. on Hebr. l.c.: πρωτοτόκους δὲ

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Latin Text

dicat, ‘illorum qui multo honore digni habiti sunt.’ non enim uult dicere aliquos anteriores esse aliorum filiorum. et alibi filius meus primogenitus Israel, hoc est ‘honorabilis mihi.’ nam et erant et alii ante Israel qui filiorum Dei nuncupatione digni fuerant habiti; de quibus Moyses dicit: uidentes filii Dei filias hominum quoniam bonae sunt, acceperunt sibi ab omnibus quibus elegerunt. sic et hoc in loco quod dixerat: primogenitus totius creaturae; hoc est, ‘super omnem creaturam honorabilis.’ si quidem dixisset absolute primogenitus, ‘honorabilem’ tantum-modo dicebat. nam quia adiecit omnis creaturae, illum desig-nauit qui ab omni honoratur creatura.* nam is qui secundum

Greek Text

πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς· ἵνα εἴπῃ, ‘τῶν πολλῆς ἄγαν ἠξιωμένων τῆς τιμῆς.’ καὶ τό· υἱὸς πρωτότοκός μου ἰσραήλ· ἀντὶ τοῦ ‘τίμιος ἐμοί.’

οὕτως φησὶν κἀνταῦθα· πρωτότοκος πάσης κτίσεως· ἀντὶ τοῦ ‘παρὰ πᾶσαν τὴν κτίσιν τιμώμενος.’

Textual Notes

6 erant pulchrae (for bonae sunt) r | quas (for quibus) r 12 τῶν…ἠξιωμένον cod. Cr.: txt conj. Fr. 16 for leg. πάσης τῆς κτίσεως. Cf. l. 11, supra, and p. 222, l. 26, note.

Editorial Notes

τοὺς ἐκλεκτοὺς κέκληκεν, ἐπειδὴ διπλοῦν κλῆρον κατὰ τὸν νόμον ἐλάμβανον οἱ πρωτότοκοι· ταῦτα δὲ εἴρηκεν καὶ τὴν ὑπεροχὴν τούτων δεικνύς, κ.τ.λ. And ad h. l.: ἐκκλ. πρ. τὸν τῶν ἁγίων σύλλογον [cf. “sanctorum collegio” bis p. 259] ὁ θεῖος ἀπόστολος προσηγόρευσεν· οὐκ ἐπειδὴ φύσει πάντες ἔλυσαν πρῶτοι τὰς τῶν μητέρων ὠδῖνας, ἀλλ’ ἐπειδὴ πλείων τις ἀφώριστο τοῖς πρωτοτόκοις κατὰ τὸν νόμον τιμή, τὸ τίμιον αὐτῶν διὰ τῆσδε τῆς προσηγορίας δεδήλωκεν.
3. filius mihi primog. Israel] Exod. iv. 22, υἱὸς πρωτότοκός μου Ἰσραήλ. Comp. the explanation given by Chrys. (Migne 56, 467): πρ., ἐπειδὴ ἐν τῷ ἐκείνῳ καιρῷ πρῶτος ἦν λαὸς ἐπεγνωκὼς τὸν θεόν.
5. uidentes filii Dei, &c.] Gen. vi. 2. The version is a blending of O. L. and Vulg.; uxores is omitted through the carelessness of the translator or scribe, perhaps of Th. himself. In the absence of any direct evidence it may be assumed that Th.’s interpretation of the passage is reflected by Thdt. (quaest. in Gen. vi): ἐμβρόντητοί τινες καὶ ἄγαν ἠλίθιοι ἀγγέ-λους τούτους ὑπέλαβον…οἱ ἐκ τοῦ Σὴθ τὸ γένος κατάγοντες…ὡς ἀρετῆς ἐπιμελούμενοι υἱοὶ θεοῦ ἐχρημάτιζον.
11. nam is qui sec. carnem, &c.] ‘Thus the primary sense to be attached in this place to πρωτότοκος is that of preeminence. But understanding the homo susceptus to be the subject of the sentence, and the ‘creation’ of which S. Paul speaks to be the new creation of the Church, the appellation holds true also in its temporal meaning. Christ as Man was born into the world before the Church; the Nativity preceded the gift of regeneration.’
In interpreting πάσης κτίσεως of the new creation, Theodore again follows Marcellus; Euseb. c. Marcell. i. 2: τῆς καινῆς κτίσεως πρωτότοκον αὐτὸν ὁ ἀπόστολος εἶναί φησιν· καὶ τὰ προϋπάρ-χοντα ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς ἐν αὐτῷ κατὰ τὴν καινὴν κτίσιν ἐκτίσθαι συμβαίνει. Photius maintains the same

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[page 267]

Latin Text

carnem est Christus, et tempore primogenitus dicitur ueraciter totius creaturae quae in illum facta est, de qua beatus Paulus hoc in loco uidetur dixisse. unde et illud quod dixit: primo-genitus totius creaturae interpretans adiecit:

quoniam in ipso creata sunt omnia.

†non dixit per ipsum, sed in ipso. nec enim de prima dicit creatura, sed illam creaturae reparationem quae in eo facta est, secundum quam omnia dudum dissoluta in unum sunt con-sensum perducta; sicuti et alibi dicit: recapitulare omnia in Christo, quae in caelis sunt et quae super terram.

propter hominum etenim malitiam omnis, ut ita dixerim, crea-tura disrumpi uidebatur. auertebant enim se a nobis angeli et

Greek Text

οὐκ εἶπεν δι’ αὐτοῦ, ἀλλ’ ἐν αὐτῷ· οὐ γὰρ τὴν πρώτην λέγει κτίσιν, ἀλλὰ τὴν ἐν αὐτῷ γενομένην ἀνάκτισιν, καθ’ ἣν τὰ πάντα διαλελυμένα εἰς συμφωνίαν ἤχθη μίαν, ὡς καὶ ἀλλαχοῦ φησίν· ἀνακεφαλαιώσασθαι τὰ πάντα ἐν Χριστῷ, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς.

Textual Notes

1 est om H 4 adicit C addit r 7 separationem C* H r 9 re-capitulari r 13 sq. Coisl. 204, f. 146 b [Cr. vi. 308, Fr. 142] θεόδωρος δὲ καὶ ταύτην πλημμελῶς ἐξηγεῖται τὴν ῥῆσιν φάσκων· οὐκ εἶπεν, κ.τ.λ…….ὅτι δὲ ταῦτα παύλου τοῦ σαμοσατέως φησὶν εἶναι ὁ μακάριος ἰωάννης, φθάσαντες παρεθέμεθα.

Editorial Notes

view, Amphil. 162: τῆς ἀνακαινισθείσης κτίσεως λέγει πρωτότοκον τὸν Χριστόν. Meyer, from whom I borrow the refer-ence to Ph., remarks that the Socinian interpreters follow Theodore herein, as well as in understanding πρωτότοκος of simple preeminence.
5. omnia] Vulg. uniuersa (τὰ πάντα).
6. non dixit ‘per ipsum,’ sed in ipso] Thpht. on the contrary: τὸ ἐν αὐτῷ ἀντὶ τοῦ ‘δι’ αὐτοῦ,’ ὡς αὐτὸς ἐφεξῆς δείξει—referring to τὰ πάντα δι’ αὐτοῦ ἔκτισται below, where see Th.’s comment and note. Consistently with the distinction which he here draws, Th. rejects the connexion ὅ γέγονεν ἐν αὐτῷ in S. John i. 3 (cf. Migne, 729).
7. reparationem quae in eo facta est] For reparatio, see lexx. s. v.; and for Th.’s doctrine of the new creation cf. Sachau, p. ܝܕ (14), and the comm. on the text (Eph. i. 10) to which he refers just below, where see notes.
9. recapitulare] See p. 128, l. 6, note. Quae super terram (τὰ ἐπὶ τῆς γῆς); so Iren.^int.^, Victorin. Above (p. 128) our translator follows the Vulg. (“quae in terra”).
12. auertebant enim se, &c.] Comp. Th.’s comm. on Rom. viii. 19 (cited in part above p. 120, l. 14, note): ἐπειδὴ παραβὰς θνητὸς ἐγένετο διὰ τῆς ἀποφάσεως, ἐχωρίζετό τε ὡς εἰκὸς ἡ ψυχὴ τοῦ σώματος, καὶ ὁ μηχανηθεὶς διὰ τοῦ ἀνθρώπου σύν-δεσμος τῆς κτίσεως διελύετο· τούτῳ τῷ τρόπῳ ἐσκυθρώπαζον αἱ νοηταὶ φύσεις ἐπὶ τοῖς γιγνομένοις……ὡς δὲ καὶ τοῦ χρό-νου προϊόντος οἱ καθεξῆς ἄνθρωποι μειζόνως ἐπὶ τὸ χεῖρον προβαίνοντες ἐπέσφιγγον ἑαυτοῖς τοῦ θανάτου τὴν ἀπόφασιν, πάντα

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[page 268]

Latin Text

omnes inuisibiles uirtutes, propter indeuotionem nostram quam erga Deum exercebamus. insuper etiam et nos ipsi morte solui-mur, ex qua accidebat animam separari a corpore; etenim et omnis connexio creaturae hinc soluebatur. fictus est enim a principio homo quasi aliquod animal cognatione omnibus iunc-tum, eo quod corpus quidem generaliter ex omnibus consistebat, id est, ex quattuor elementis; anima uero ad inuisibiles uirtutes propinquitatem habere uidebatur. una uero quaedam uniuerso-rum copulatio exhinc fieri uidebatur, propter eam propinquita-tem quam ad hominem cuncta habere uidebantur, omnibus in idipsum concurrentibus, ita ut et uno consensu Deo redderent debitam culturam cum cauta sollicitudine; omnes etiam illis quae illius legibus consentanea erant obtemperare properabant. quia propter peccatum facti sumus mortales, anima etiam a corpore separabatur, soluebatur hinc propinquitatis copulatio, ita ut nec ultra existimarent inuisibiles uirtutes aliquam sibi nobiscum esse communionem secundum corporis nostri diligentiam; adiecto illo quod et odibiles Deo eramus contemplatione peccati, qui etiam et auertebat se a nobis. unde et hi, qui insis-tebant uisibilibus naturis, et commouebant eas pro nostra utilitate secundum positum sibi terminum, nolebant ultra ea implere, si non promissione Dei percepissent quod omnia aspera soluerentur. cessabit etiam mors et corruptio, omnibus ad unum

Textual Notes

2 ipse C*: corr ipsa 3 accedebat C | separare C* r 5 coniunctum H 6 consistebant C* H 9, 10 propter…uidebantur om r 10 in unum (for in idips.) H 12 illas H r 15 exhinc (for hinc) H | propinquitas C* 23 cessauit C H r

Editorial Notes

μὲν τὰ καθ’ ἡμᾶς ἀπεγίνωσκον, μεῖζον δὲ καθ’ ἡμῶν ἀπεδέχοντο τὸ μῖσος· ὅθεν οὐδὲ πράττειν ὑπὲρ ἡμῶν ἐβούλοντό τι λοιπόν, τοῦτο μὲν ὡς ἀλλοτρίους ἑαυ-τῶν ἀποστρεφόμενοι, τοῦτο δὲ ὡς ἐχθροὺς τοῦ θεοῦ μυσатτόμενοι.

1. indeuotionem] Cf. Rönsch, Itala, p. 221. Ducange, s. v.
2. exhinc] This rare form occurs as a variant in Lucr. iii. 16, and occasionally in post-classical Latin, e.g. in Apuleius; see De Vit, s. v.
   propter eam propinquitatem, &c.] See on Eph. i. 10. The clause propter…uidebantur is omitted by Rab. M. The ambiguity of Pitra’s reference has led Jacobi to insert it after disrumpi uid. (p. 267, l. 12); but the above is the posi-tion which it holds in both our MSS.
3. facti s. mortales] Cf. p. 25, l. 17, note.
4. sec. corp. n. diligentiam] ‘in the way of caring for our bodily wants.’ Deo odibiles (θεοστυγεῖς): Rönsch, Itala, p. 113.
5. qui insistebant…et commouebant] See on Eph. i. 10, ii. 2.
6. nolebant…si non promissione, &c.] Cf. Th. on Rom. l.c.: οὐδὲν ἔτι ποιεῖν ὑπὲρ ἡμῶν οἱ ἄγγελοι ἀνεχόμενοι, διὰ τὴν ἐπαγγελίαν ταύτην εἵλοντο πάντα ποιεῖν.

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Latin Text

consensum redintegratis, sicuti ad Romanos scribit: uanitati enim creatura subiecta est non uolens, sed propter eum qui subiecit, in spe quoniam et ipsa creatura liberabitur a seruitute corruptionis in libertatem gloriae filiorum Dei. in nostra igitur renouatione secundum quam et omnium redintegratur connexio, cuius primi-tiae sunt is qui secundum carnem Christus, in quo optima quae-dam et ut ita dixerim compendiosa omnium recreatio efficietur (sicut beatus Paulus dicit, si qua in Christo noua creatura, antiqua transierunt, et ecce omnia facta sunt noua); omnium enim ultra ex-istentium in incorruptibilitatem omnibus saluabitur consensus et concordia et connexio, et ultra diligent nos etiam inuisibiles uir-tutes utpote familiares Dei. bene ergo dixit: in ipso creata sunt omnia, non solum quia per illa, quae erga eum facta sunt, futuro-rum adsecuti sumus promissionem; sed quoniam et perfecta omnibus copulatio in illo custodietur propter inhabitationem diuinae naturae, ita ut nihil possit scissum ultra habere ex illis, quae communia nobis sunt. una quidem ex parte diligentibus eum omnibus propter familiaritatem illam quam ad eum habere poterunt quasi ad hominem, ex uisibili natura et inuisibili consis-tente eo; altera uero, cum multo timore ad eum conuersis omnibus propter inseparabilem Deum Verbum qui inest ei unitus. unde dicens omnia adiecit:

Textual Notes

2 eum (aft subi.) add r 8 his, Christi r 16 scisum (sic) C (corr) | haberi C (corr) 19 potuerunt r 20 Deo (for eo) r 21 Dei V. quod i. eis iunctum r

Editorial Notes

1. ad Romanos scribit] c. viii. 20, 21 (Vulg., nearly). A reference to Th.’s comm. on Rom. l.c. shews that he regarded the invisible creation as in-cluded in the scope of the passage: πῶς δὲ πᾶσαν ἔφη (he asks) τοῦτο ὑπομένειν τὴν κτίσιν; τὰς μὲν ἀοράτους ὡς εἰκὸς ἅτε δὴ λογικὰς καὶ τῶν γινομένων ἔχουσας τὴν αἴσθησιν· τὰς δὲ ὁρατὰς τῇ κοινωνίᾳ τοῦ πράγματος. So Thdt., who cites S. Luke xv. 7, adding: εἰ δὲ χαίρουσιν ἐπὶ τοῖς μετανοοῦσιν ἁμαρτωλοῖς, καὶ ἀθυμοῦσιν (δηλονότι) τὰς ἡμετέρας παρανομίας ὁρῶντες (cf. Th., l.c.)
2. cuius primitiae sunt, &c.] The homo susceptus, risen from the dead, is the ἀπαρχή of the new creation (1 Cor. xv. 20, Col. i. 18).
3. comp. o. recreatio] Cf. p. 130, l. 4.
4. si qua in Christo, &c.] 2 Cor. v. 17. Cited above on Eph. ii. 10, where see notes.
5. omnium enim…existentium] Cf. Rönsch, Itala, p. 436. The construction is broken by the parenthesis cuius—noua; omnium enim takes up the thread of in nostra igitur.
6. propter inseparabilem D. V., &c.] See the comm. on Gal. iii. 28; Eph. i. 10; Phil. ii. 11. Ei may be taken with either inest or unitus; cf. p. 271, ll. 17, 18.

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Latin Text

quae in caelis sunt et quae super terram.

et quia incertum erat illud quod in caelis erat, et quod super terram, utrum de uisibilibus diceret aut de inuisibilibus, eo quod sunt et in caelo quae uidentur, utpote sol et luna et stellae (posuit enim illa in firmamento caeli), manifestam faciens ipsam diuisionem adiecit:

uisibilia et inuisibilia.

hoc est, illa et ista omnia coniuncta sunt ulterius et conligata in ipso, siue uero propter cognationem, siue et propter dignita-tem. et quoniam illa quae uisibilia erant magis certa esse uide-bantur, utpote manifesta extante familiaritate illa quae erat ad ipsum hominem, qui uidetur, praetermittens hoc ad inuisibilia transit, eo quod de illis dictum maius esse uidebatur; euidenter habens hic magnitudinis illorum probationem quae per Christum sunt directa, [eo quod] et inuisibiles naturae in illo acceperunt recreationem:

sedes siue dominationes, principatus siue potestates.

unde non est memoratus ‘angelorum,’ eo quod hoc nomen ministrationis magis significantiam habere uideretur; sed ‘sedes et dominationes et principatus et potestates’ dixit, quae et ipsae uocantur quidem sic a functione illa quam implere uidentur; habent autem et aliquam significationem dignitatis illius quae est ad illos, eo quod susceperunt ut inuisibiles immineant. et alii

Textual Notes

3 uti cum (for utrum) C H r 9 cognitionem H r 15 eo quod om C H r 17 siue (1º) om H 18 minoratus (for mem.) H 19 magis om H | uidetur H* 20 quia et ipse r 22 qui (for quae) C* 23 emineant r

Editorial Notes

3. utrum…aut] See vv. ll., and com-pare Thdt.: ἐπειδή ἐστιν καὶ ἐν οὐρανοῖς ὁρατά, ὡς ὁ ἥλιος καὶ ἡ σελήνη καὶ οἱ ἀστέρες, διδάσκει σαφέστερον τίνα καλεῖ οὐ-ράνια, εἴτε ὁρατά, εἴτε ἀόρατα.
4. posuit enim illa in firmamento caeli] Gen. i. 17: ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ.
5. et quoniam illa quae uisibilia, &c.] Thdt.: εἶτα ὡς τῶν ὁρατῶν δῆλων ἅπασιν ὄντων…ταῦτα καταλιπὼν τὸν τῶν ἀοράτων κατάλογον διεξέρχεται. Similarly Chrys. and Thpht.
6. sedes] So Ambr., Aug. Vulg., “throni.” The omission of siue before sedes and principatus seems to be due to carelessness; just below (p. 271, l. 10) the verse is quoted even more loosely, whilst above, p. 191, ll. 4, 5, the Gk. text is exactly represented.
7. ministrationis, &c.] Cf. Heb. i. 14. The title ἄγγελοι denotes a διακονία (mi-nistratio); θρόνοι, κ.τ.λ., sets forth a λειτ-ουργία (functio, p. 226, l. 13).

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[page 271]

Latin Text

quidem imminent aeri, alii uero soli, alii autem lunae, alii uero stellis, alii etiam aliis aliquibus, ut commoueant omnia secundum positum sibi a Deo terminum ad hoc ut omnia consistere possint. principatus et potestates hinc dicebantur, eo quod prin-cipare et potestatem exercere alicuius negotii acceperant potesta-tem; sicut et Ephesiis scribens de diabolo dicit: secundum principem potestatis aeris spiritalis; et apud Daniel: princeps Persidis restitit mihi, et princeps uester—illum angelum qui pro illis sollicitudinem expendit sic euocans. unde dilatauit sen-sum, sedes dominationes et principatus et potestates dicens, idem ip-sud uarie dicens. ‘si (inquit) est aliquid quod dominetur, siue dominium sibi uindicet, siue principatum teneat, siue potestatem exerceat, quomodocunque quis dicere uoluerit de tributa illis a Deo potestate, in ipso sunt omnia creata. taediantes etenim primum propter homines et suum opus pro nobis perficere nolen-tes, nunc cum alacritate omnia proficiunt, proprietatem illam naturae nostrae quae ei unita est uenerantes, quam neque ado-rare dubitant propter eam quae inest ei naturam in futuro saeculo, eo quod omnia copulatione quadam in se redigens conligauit, eo uel maxime tempore quo omnis soluetur corruptio et mors.’ et quoniam uidebatur insuadibile esse quodammodo

Textual Notes

1 eminent r 2 stellis (for aliis) r | aliquibus C reliiquibus H 6 dicens C* H r 7 Danihel H 10 id est (for idem) r 11 ipsum C* 14 Dei r 15 uolentes C* 18 in om r 19 copulationem quandam C H | rediens C* H r 20 solueretur r

Editorial Notes

4. principare] Rönsch, Itala, p. 168.
5. secundum principem p. a. spiri-talis] Eph. ii. 2, where see comm. and notes. Spiritalis seems to be an attempt to interpret τοῦ πνεύματος as if=τῆς πνευματικῆς—probably on the part of the translator.
6. ‘princeps Persidis restitit mihi,’ et ‘pr. uester’] Dan. x. 13, 21, &c., ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου……ὁ ἄρχων ὑμῶν. Vulg. “pr. regni Persarum.” Th. probably wrote τῆς Περσίδος from memory, his mind running on c. xi. 2, τρεῖς βασιλεῖς ἀναστήσονται ἐν τῇ Περσίδι.
7. illum angelum, &c.] Thdt. (on Dan. x. 13): οἱ δὲ ἀρχάγγελοι τὰς τῶν ἐθνῶν ἐπιστασίας ἐνεπιστεύθησαν, ὡς ὁ μα-κάριος ἐδίδαξεν Μωϋσῆς [Deut. xxxii. 8].
8. uarie dicens] Cf. p. 214, l. 13.
9. taediantes] Cf. Rönsch, Itala, p. 158. Here the verb is the equivalent of ὀκνεῖν (cf. Th. on Rom. viii. 29, πράττειν ἅπαντα ὑπὲρ ἡμῶν οὐκ ὤκνουν), or possibly of σκυθρωπάζειν (p. 267, l. 12, note).
10. in futuro saeculo] See p. 58, l. 13.
11. insuadibile] Cf. p. 96, l. 26, note.

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[page 272]

Latin Text

de homine dicto, quod in eo sint creata omnia, confirmans illud adiecit:

omnia per ipsum et in ipso creata sunt.

‘nolite mirari (inquit); non enim ex se illi est ista dignitas, sed propter inhabitantem naturam, per quam omnia facta sunt, ad quam etiam omnia respiciunt quaecunque facta sunt, suum eun-dem dominum esse existimantes.’ et amplius illud augens:

et ipse est ante omnes, et omnia in ipso consistunt.

ut dicat: ‘ipse ante omnes extans omnia produxit, et in eius uirtute omnia ut consistant habere uidentur.’ non est autem demirandum, si quasi de homine disputans ab humanis rebus ad doctrinam deitatis transiuit. hoc enim ostendimus fecisse apos-tolum et Philippensibus scribentem, ubi dicit qui in forma Dei extans et cetera; euidenter ibi apostolus a diuinis ad humanam transiuit, et quidem quasi de uno eodemque omnia dicens. sed ad Hebraeos itidem dicens: locutus est nobis in filio quem posuit heredem omnium, euidenter de homine id dicens, cuius et loque-lam audiuimus, qui suscepit eorum quae erant dominationem, quam ante non habebat. transiit uero ad diuinam ut exinde

Textual Notes

1 creata sint H 2 adicit C r 4 mirare C* 6 quaeque C r 11 mirandum r 12 ostendemus C H r 18 suscipit C* H r

Editorial Notes

1. dicto] For. leg. dictum.
2. per quam omnia facta sunt] By the expedient of referring δι’ αὐτοῦ to God the Word, whilst he interprets ἐν αὐτῷ of the homo susceptus, Th. is able to pass from the ἀνάκτισις to the δη-μιουργία, and to explain τὰ πάντα…συν-έστηκεν of the work of the Son in creation and providence. Thdt. on the other hand brings in the Incarnation and the new creation at this point, connecting them with εἰς αὐτὸν ἔκτισται, and in illus-tration of these last words cites three of the texts which Th. had worked into his comment on ἐν αὐτῷ ἐκτίσθη (viz: Rom. viii. 19, 2 Cor. v. 17, Eph. i. 10).
3. et Philippensibus scribentem] Cf. p. 219, l. 1, sq. Ostendemus (see vv. ll.) can hardly be correct. I have ventured to admit into the text Jacobi’s conjecture. In ll. 14, 19, p. 273, l. 1, the true reading is possibly humana, diuina, humana; so Jacobi.
4. sed] ἀλλὰ γάρ, cf. p. 80, l. 11, note.
5. locutus est, &c.] Heb. i. 2. Vulg., “constituit heredem uniuersorum”; O. L., as in this version. Th.’s comm. on the verse is lost; but from his remarks here it is clear that he interpreted ἐν υἱῷ of the homo susceptus. Cf. the fragments on Heb. i. 6 (Lagarde, Analect. Syr. p. 108; Fritzsche, p. 161).
6. transiit uero ad diuinam] Heb. i. 2, 3, 8, 10, δι’ οὗ καὶ ἐποίησεν τοὺς αἰῶνας… ὢν ἀπαύγασμα τῆς δόξης, κ.τ.λ….ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος…σὺ κατ’ ἀρχάς, κύριε, τὴν γῆν ἐθεμελίωσας. On the other hand, verses 1, 4, 6, 9, 13, would relate, according to Th., to the homo susceptus.

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[page 273]

Latin Text

horum confirmaret magnitudinem; et iterum recurrit ad huma-nam, et quidem quasi de uno omnia in illa parte epistolae dicens. hoc et in euangeliis eundem Dominum saepe fecisse inueniet quis, in illis sermonibus quae de se dixisse uidetur; quod et cautius quis recognoscere poterit, si interpretationem nostram decurrere uoluerit in illam partem euangelii Iohannis, quam super paralytico curato ad Iudaeos locutus fuisse uidetur. sic et hoc in loco memoratus est diuinae naturae, ut ab illa magnitudi-nem illorum confirmet quae erga hominem sunt. exinde uero iterum recurrit ad hominem dicens:

et ipse est caput corporis ecclesiae.

hoc est: ‘istum in quo omnia creata sunt, caput adscribit sibi in commune ecclesia, corpus eius per spiritalem regenerationem effecta, quae formam habet futurae resurrectionis, secundum quam communicare ei sperantes et participes eius fieri inmortali-tatis baptizati [sumus], quasi formam quandam illorum implentes, quorum princeps ipse nobis extitit. ea ergo ratione et caput illum adscribimus nobis.’ unde adicit:

qui est [principium], primogenitus ex mortuis,

Textual Notes

3 inuenietur r 4 qui (for quis) r 8 in hoc in loco C* | magnitu-dine C H r 9 erga hominum C H ergo hominum r 13 in communi C (corr) 16 sumus om C H r

Editorial Notes

6. quam super paralytico, &c.] c. v. 17—47. The extant fragments of Th.’s comm. on this passage (see Fritzsche, p. 26) do not bear upon the subject. His remarks may have been based on vv. 18, 23, 26—7. In describing the impotent man at Bethesda as a paralytic, Th. exceeds the words of the Gospel, and departs from the heading of the κεφάλαιον, which was simply περὶ τοῦ [τὰ] τριάκοντα καὶ ὀκτὼ ἔτη ἔχοντος ἐν τῇ ἀσθενείᾳ (cf. v. 5); περὶ τοῦ παραλυτικοῦ appears, in-deed, among the τίτλοι of each of the first three Gospels (Mt. ix. 2=Mc. v. 3=Luc. v. 18), but in connection with a different incident. Th. does not, how-ever, stand alone in his view of the case; comp. S. Chrys. and S. Cyril Alex. ad h. l. and Apollinarius ap. Corder. caten., p. 143. In the Eastern Church the 3rd S. after Easter is known as ἡ κ. τοῦ παραλύτου, from this lection (Neale, H.E. Ch. I. 734, 750: Matthaei, i. 537).
7. istum in quo, &c.] ‘The homo susceptus is the Head of the Church, which has become His Body through the spiritual regeneration of Baptism, a type of its future participation in His im-mortal life.’ On spiritalem regenera-tionem cf. Th.’s. comm. on S. John iii. 5: τὸν τρόπον ἐξηγήσατο τῆς διὰ τοῦ βαπτίσματος ἀναγεννήσεως, τοῦ μὲν ὕδατος ἐν ᾧ πληροῦται τὸ ἔργον εἰπών, τοῦ δὲ πνεύ-ματος ἐν τῷ ὕδατι τὴν οἰκείαν πληροῦντος ἐνέργειαν…τὸ ὕδωρ ἐν τάξει τῆς μητρὸς [μήτρας?] λαμβάνεται, τὸ δὲ πνεῦμα ἐν τάξει τοῦ διαπλάττοντος δεσπότου.
8. qui est…primogenitus] The omis-sion of principium before primog. is probably accidental, and due to the

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[page 274]

Latin Text

hoc est: ‘ante omnes resurgentes primus in illa uita renatus.’ nam quoniam ‘primogenitum ex mortuis’ susceptum hominem uocat, manifestum est; sed et quia quasi de uno disputat et illa quae in superioribus sunt, et ista dicta. et hoc euidenter ex ipsis est perspicere sermonibus. †qui autem uerba apostoli non recte interpretari adtemptant, et illud quod dixit: qui est imago Dei inuisibilis, primogenitus totius creaturae in diuinam suscipiunt naturam, nullomodo nostram interpretationem calumniis poterunt innodare, [pro] quibus diximus eum a diuina natura ad humanam transire, aut iterum ab humana ad diuinam; idipsum enim eos facere necessitas conpellit. illa enim quae in superioribus dicta sunt in diuinam accipere eos naturam res ipsa conpellit. nam hoc quod dixit primogenitus ex mortuis, licet ad omnia improbi contendere sciant, nequaquam id in diuinam poterunt suscipere naturam.* apostolus uero euidenter ostendens, quoniam et in superioribus dixerat: primogenitus totius creaturae, de hoc ipso iterum dixit: primogenitus ex mortuis; unde et adiecit:

ut fiat in omnibus ipse primatum tenens.

Greek Text

οἱ δέ γε παρερμηνεύειν βουλόμενοι τὰ ῥητὰ καὶ τὸ ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως ἐπὶ τῆς θείας ἐκλαβεῖν ἐπιχειρήσαντες φύσεως, οὐδαμῶς συκοφαντῆσαι τὴν ἑρμηνείαν ἡμῶν δυνήσονται ἀπὸ τῆς ἀπὸ τῶν θείων ἐπὶ τὰ ἀνθρώ-πινα μεταβάσεως, ἤτοι τῆς ἀπὸ τῶν ἀνθρωπίνων ἐπὶ τὰ θεῖα· τὸ γὰρ αὐτὸ καὶ αὐτοὺς ποιῆσαι ἀνάγκη, τὰ μὲν ἀνώτερα ἐπὶ τῆς ἄνω ἐκλαμβάνοντας φύσεως, τὸ δὲ· πρωτότοκος ἐκ τῶν νεκρῶν, εἰ τὰ πάντα ἀναισχυντοῖεν, οὐδαμῶς ἐκλαβεῖν ἐπὶ τῆς θείας δυναμένους φύσεως.

Textual Notes

3 sed quia quasi C*: corr sed quia et quasi: txt r 4 hic r 6 inter-prètare C* 9 pro om C H r: for. leg. qua 11 accipere (for facere) H 13 haec H 14 consciant r 17 unde et adicit C r unde adiecit H 19 sq. Coisl. 204, f. 146 b [Cr. vi. 309, Fr. 142] ἐναντιούμενος δὴ συνηθῶς πᾶσιν τοῖς ἁγίοις πατράσιν, καὶ ταῦτα ἐπιφέρει· οἱ δέ γε, κ.τ.λ. προφανῶς τοίνυν κἀν τούτοις ἀπεδείχθη θεόδωρος τὴν πρὸς τοὺς ἁγίους πάντας ἀράμενος μάχην. 25 εἰ μὴ Fr.: txt cod. Cr.

Editorial Notes

similarity of the first five letters in the two words. At the same time it is strange that so noteworthy a word as ἀρχή is passed over in the comm. without remark.
2. primogenitum ex m. susc. h. uocat] Thdt. silently corrects this statement: ὡς ἄνθρωπος, πρωτότοκος ἐκ νεκρῶν.
9. innodare] A late word used by Sidonius, Ammianus Marcellinus, &c.
18. ut fiat] ἵνα γένηται. So Ambr. Ambrstr., Sedul. Scot. Vulg., “ut sit.”

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[page 275]

Latin Text

nam quod dixit ut, non causam dixit, sed illa quae sequeban-tur consuete sibi edixit. uult enim dicere quod est per omnia ipse primus, non solum quia inchoasse resurrectionem uidetur, sed quod sit et per omnia primatum tenens. ‘omnia’ enim, illa quae in creaturis nominantur, quasi maiorem honorem tribuens. et quasi interpretans illa quae superius dixerat, et aperte illud quod dixerat ostendere cupiens ait, quoniam in ipso creata sunt omnia et cetera, quia in illa parte epistolae de humanitate fuerant dicta; unde et adicit:

quoniam in ipso complacuit omnis plenitudo inhabitare.

‘plenitudinem Dei’ et ecclesiam uocat, necnon et omnia, quasi quia et in omnibus sit et omnia impleat; et hoc est euidenter noscere ex illis quae ad Ephesios scribens dixisse uidetur: et ipsum dedit caput super omnem ecclesiam, quae est corpus eius,

Textual Notes

1 ut non ut causam C (corr) H 6 perte (sic) C 9 quia—adicit om r et (1º) om r 12 qui r

Editorial Notes

1. non causam dixit, &c.] Cf. pp. 100, ll. 3—5, 98, l. 20, 26; and add Th.’s comm. on S. John x. 17 (Migne, 760): τὸ δὲ ‘ἵνα πάλιν λάβω αὐτὴν’ οὐκ ἐπὶ αἰτίας εἶπεν……ἀλλὰ κατὰ τὸ ἰδίωμα τὸ γραφικὸν ὡς αἰτίαν τὸ ἑπόμενον ἔφη. Lanfranc cites this clause in the form “non causam dicit, sed illud quod con-sequebatur.” Robert of B.: “quod autem ait ut sit, non c. d., sed illud quod consequitur.”
2. et quasi…adicit] Either the trans-lator or a copyist has thrown this sentence into confusion, by adding ait and unde et. Th. wishes to say that verse 19, rightly explained, corroborates his view as to the reference of v. 16 to the homo susceptus.
3. complacuit omnis plenitudo] So (Od. Clarom.; Vulg., “omnem plenitudi-nem.” The comm. (p. 276, l. 2) shews that Th. himself regarded ὁ θεός as the nom. to εὐδόκησεν. Cf. Thdt. (cited in the next note).
4. plen. Dei et ecclesiam uocat, &c.] Thdt.: πλήρωμα τὴν ἐκκλησίαν ἐν τῇ πρὸς Ἐφεσίους ἐκάλεσεν, ὡς τῶν θείων χαρισμάτων πεπληρωμένην. ταύτην ἔφη εὐδοκῆσαι τὸν θεὸν ἐν τῷ Χριστῷ κατοι-κῆσαι, τουτέστιν αὐτῷ συνῆφθαι…Severi-anus (Cramer vi. 310): ηὐδόκησεν οὖν ὁ θεὸς τὸ πλήρωμα αὐτοῦ, τουτέστιν τὴν ἐκκλησίαν τὴν πεπληρωμένην αὐτοῦ, ἐν τῷ Χριστῷ οἷα ἐν κεφαλῇ ἰδίᾳ οἰκῆσαι. Coisl. 26: ἄλλος δὲ πλήρωμα τὴν ἐκκλησίαν λέγει. Cf. Th.’s comm. on Eph. i. 23, Col. ii. 9; and notes there. Chrys., ad h. l., starts upon a wholly different track, in which he is followed by Thpht., Oec.: περὶ τῆς θεότητος εἴρηκεν καθάπερ ὁ Ἰωάννης (c. i. 16). So even Pelagius: “in Christo…tota diuinitas habitavit…summaliter.”—Lanfranc cites this pas-sage, but alters the sense by omitting necnon et omnia—adimplet and habitare.
5. super omnem ecclesiam, &c.] Eph. i. 22, where see note. In Eph. l.c. ad-impletur not only stands in the text, but is defended in the comm. (p. 141, l. 1, sq.); so that the reading of the MSS. in this place must be an error due either to the translator or to the scribes, probably to the latter.

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[page 276]

Latin Text

plenitudo eius qui omnia in omnibus adimplet. hoc ergo dicit, quoniam complacuit Deo in eo, hoc est in Christo, omnem habitare plenitudinem—ut dicat: ‘omnem creaturam quae ab eo repleta est probauit illi coniungere.’ et hoc idem latius dicens:

et per eum reconciliare omnia in ipso, pacem faciens per san-guinem crucis eius; per ipsum, siue illa quae in terris sunt, siue illa quae in caelis sunt.

‘omnia (inquit) in sua morte (hoc enim dicit ‘sanguinem’ et ‘crucem’), reconciliauit, et coniunxit et illa quae super terram erant et quae super caelos, eo quod et mortuus est et resurrexit; exsurgens uero commune omnibus praestitit promissum resur-rectionis et inmortalitatis. omnia autem hinc connectuntur ad concordiam, sicut et in superioribus diximus, et ad illum in-spiciunt, ut puta concordiae auctorem;’ hoc enim dicit in eum. optime dixit quoniam per mortem eius omnia coniunxit, et in pace constituit per eam quae erga se est copulationem. euidenter

Textual Notes

1 implet H* 2 placuit Deo meo H 5 reconciliari C (corr) 11 com-munem C 13 incipiunt C H r 14 ut puto C H

Editorial Notes

5. reconciliare] The corrector of the Corbie MS. has followed the O. L. ren-dering of Hil. and Aug. in preference to the Vulg., with which our text agrees. For in ipso=εἰς αὐτόν, cf. Rönsch, Itala, pp. 406—7; below (l. 14) we have in eum. In repeating δι’ αὐτοῦ before εἴτε τά, κ.τ.λ., Th. is at one with Chrys., Thdt., and apparently Oec.; the Latin authorities seem to be unanimous in omitting the words. In terris (ἐπὶ τῆς γῆς: cf. “super terram,” p. 270, l. 1) is from the Vulg.
6. eo quod…et resurrexit] See above on c. i. 14. From Th.’s point of view the Death of Our Lord was our redemp-tion chiefly as being the way by which as man He passed into the better life; cf. Migne, 645 (on Gen. xlix. 10): ἵνα εἴπῃ, ὅτι δέξεται τὸ πάθος οὐκ ἐπὶ τιμωρίᾳ ὡς οἱ λοιποί, ἀλλ’ ὡς πολὺ λαμπρότερος ἐξ αὐτοῦ φανῆναι, ἀθάνατος καὶ ἄφθαρτος γεγονώς. Ib. 1010: “mortem utpote naturae tributum postremo suscipit, ut..moriens et a mortuis diuina uirtute re-surgens, initium cunctis hominibus…fieret ut a mortuis surgant.” Contrast the comm. of Thdt. ad h. l.: αὐτὸς ἐπραγμα-τεύσατο τὰς ἡμετέρας συναλλαγάς, τὸ σωτήριον ὑπομείνας πάθος, καὶ τὸ αἷμα ἐκχέας καὶ τὴν ὑπὲρ ἡμῶν θυσίαν προσ-ενεγκών.
7. sicut et in superioribus] Cf. p. 267, sq.
   inspiciunt] The almost certain conjec-ture of Dr Jacobi; cf. pp. 243, l. 16; 244, l. 2.
8. ut puta] Cf. Rönsch, Itala, p. 344; here simply=ut pote (ὡς or ἅτε). In eum=εἰς αὐτόν (v. 20); see note on l. 5, above. It will be seen that Th. regards εἰς αὐτόν as referring to Our Lord. So Chrys.: ἵνα μὴ νομίσῃς ὅτι ὑπηρέτου τάξιν ἀνέλαβεν ‘εἰς ἑαυτόν’ φησίν—a remark repeated by Thpht. and Oec.

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[page 277]

Latin Text

illud quod dixerat: in ipso creata sunt omnia, quae in caelis sunt et quae super terram, hoc in loco iterasse uidetur; et caute compro-bauit quoniam de eodem etiam illic uerbum fecisse uidetur, de quo etiam et hoc in loco dixisse uisus est, quem et primogeni-tum ex mortuis nominans, manifestum est hominem susceptum a Patre sic uocasse. in his igitur et illa quae erga Christum sunt ostendens magna et supereminentia et multo maiora quam humana sibi uindicat natura, et quidem et magnitudinem illorum quae per eum sunt confecta ex illis quae generalia sunt suffi-cienter edocuit. conuertit uero ultra uerbum ad eorum personam, eo quod potiti fuissent illud beneficium quod in commune omnibus conlatum est, ita ut non solum ex communione eos ad reuerentiam adduceret ut ab illa fide quae in Christo est non discederent, sed et de illis quae secundum eos sunt, siquidem et ipsi magnis sunt beneficiis cum ceteris sublimati:

et uos aliquando cum essetis alienati et inimici intellectu in operibus malis, nunc uero reconciliauit in corpore carnis suae per mortem, ut exhiberet uos sanctos et immaculatos et inrepre-hensibiles coram se.

similiter sequentiam illorum quae in Ephesiorum epistola scripserat, etiam hic seruasse uidetur; nam et in illis illa quae de Christo sunt primitus magnifice referens, dein adiciens illam ecclesiae copulationem quae ad eum facta est, ad illa quae specialia sunt transiens, memoratus est personas illorum ad quos epistolam scribebat, dicens: et uos mortui cum essetis delictis et peccatis uestris, in quibus aliquando ambulastis secundum saeculum mundi huius, et cetera. sic et hoc in loco referens illa quae secundum Christum sunt, sicuti et referri conueniebant, deinde adiciens illam ecclesiae copulationem quae ad eum facta

Textual Notes

2 comprobabit C* 7 multa C* 8 et (2º) om C (corr) 15 magni C* 27 in hoc loco r

Editorial Notes

2. hoc in loco iterasse uidetur] I.e., the new creation [ἀνάκτισις] in Christ referred to in v. 16 is identical with the reconcilia-tion through Him and to Him described in v. 20. Both embrace things in heaven as well as things on earth, and in both it is the homo susceptus who is the centre and sphere of the work. Susc. a Patre is a singular phrase, and possibly an error for susc. a Verbo.
3. sublimati] Cf. Rönsch, Itala, p. 169.
4. intellectu] τῇ διανοίᾳ. Vulg., “sensu.” Ut exhiberet; Vulg., “exhi-bere” (παραστῆσαι).
5. et uos mortui, &c.] Eph. ii. 1.

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[page 278]

Latin Text

est, ad specialia transit, id est, ad personam Colossensium, hoc dicens, quoniam ‘talia quidem sunt illa quae erga Christum facta sunt; magna etiam bona et uos potiti estis. alienos enim uos extantes a Deo et in parte inimicorum illi constitutos ob illam quam erga prauitatem habebatis diligentiam, recon-ciliauit uos Deo per suam mortem, auferens quidem a uobis mortalitatem, inmortalitatem uero uobis donans; in qua ultra constituti ab omni estis peccato securi effecti, et nihil agere potestis ex illis quae non conueniunt. permanetis autem nullam sustinentes incusationem, sed secundum omnem scrupulositatem illi placite conuersamini.’ hoc enim in omnibus epistolis nota-uimus, quoniam de futuris apostolus magnitudinem illorum os-tendit quae erga nos a Christo facta sunt; et quoniam omnis eius correctio in promissionibus posita est, quae est renouatio futura in futuro saeculo, idipsum et Ephesiis scribentem dixisse ostendimus. et quoniam transiuit ulterius ad suam personam designans quod suasi fuissent ab illis qui suadebant eis dili-gentiam adhibere super custodiam legis:

si tamen permanetis in fide fundati et stabiles et non commoti a spe euangelii quod audistis, et reliqua.

et sicut in illis in quibus firmiter eos credere hortabatur gratias agens pro illis commemoratus est quoniam et per omnem orbem euangelii gloria uim suam uindicat; sic et hoc in loco designans quasi quia seducti fuerant ab illa gloria, quae apud omnes firma esse uidetur. quod et memoratur, ut maius eos erubescere faciat:

Textual Notes

2 et (for sunt) C (corr) 3 sunt facta r 4 illic C H r: txt conj. Jacobi 15 Efesis C 17 essent H 19 permanentis C* 21 inquit (for in quibus) H 24 designat C (corr) | reducti H | fuerint r

Editorial Notes

1. ad specialia transit] Thdt.: τὰ κοινῇ πᾶσιν παρασχεθέντα διηγησάμενος ἀγαθὰ πρὸς αὐτοὺς μεταφέρει τὸν λόγον.
2. illi placite] Cf. consuete sibi (p. 275, l. 2).
   in omnibus epistolis notauimus] See Th.’s comm. on Gal. iii. 23; Eph. i. 4., ii. 7.
3. omnis eius correctio, &c.] πᾶσα ἡ κατόρθωσις αὐτοῦ ἐν ἐπαγγελίαις κεῖται.
4. quod suasi fuissent] Cf. Rönsch, Itala, p. 441.
5. et non commoti] καὶ μὴ μετα-κινούμενοι. O. L. and Vulg., ‘immobiles.’ Et reliqua: a superfluous gloss, for the text is taken up without a break, p. 279, l. 1.
6. sicut in illis in quibus, &c.] I.e., c. i. 3—6; comp. especially v. 6 with v. 23.

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[page 279]

Latin Text

quod praedicatum est in omni creatura quae sub caelo est.

graue admodum erat ut discederent ab illa re, quae in communi ab omnibus bona esse conclamabatur. euidentius facere cupiens illud quod dicit, adiecit:

cuius factus sum ego Paulus minister.

† hoc enim erat opus eius, ut praedicaret euangelium in gen-tibus, excepta legitimorum obseruantia*; sicut beato Petro ceteris-que diuidit praedicationem, sicut ipse Galatis scribens memoratus est. et ostendens, quemadmodum conscius sibi sit quod bona doceat:

nunc gaudeo in passionibus pro uobis et suppleo minorationes tribulationum Christi in carne mea, pro corpore eius quod est ecclesia; cuius factus sum ego minister.

† ‘itaque et delector patiens pro uobis; [et] quoniam praeue-niens ad conferendum uobis beneficium passus est Christus, ut corpus suum uos per resurrectionem esse pronuntiaret, illa quae deerant tribulationum eius ab illis quae pro uobis erunt ad-impleo ego. quid erat quod deerat? ut discentes, quae sunt

Greek Text

τοῦτο γὰρ ἦν ἔργον αὐτοῦ, τὸ κηρύττειν εἰς τὰ ἔθνη τὸ εὐ-αγγέλιον ἔξω τῆς τῶν νομικῶν παρατηρήσεως.

‘ὥστε (φησὶν) ἥδομαι καὶ πάσχων ὑπὲρ ὑμῶν· καὶ ἐπειδὴ προλαβὼν ὑπὲρ τῆς ὑμετέρας εὐεργεσίας ἔπαθεν ὁ Χριστός, ὥστε σῶμα ἑαυτοῦ ὑμᾶς ἀποφῆναι διὰ τῆς ἀναστάσεως, τὰ προσλείποντα ταῖς θλίψεσιν αὐτοῦ ταῖς ὑπὲρ ὑμῶν ἀναπληρῶ.’ τί δὲ ἦν τὸ προσλεῖπον; τὸ μαθόντας ὑμᾶς τίνα ἐστὶν τὰ ὑπὲρ ὑμῶν κατορθω-

Textual Notes

3 communer r | clamabatur l conclamatur b 4 adicit C r 5 minister om H 7 obseruantiam C* 10 edoceat H 11 nam H qui nunc r 13 ego om H 14 et om C H r: txt Jacobi 16 uobis C H r: txt conj. Jacobi 18 discente C* H 19 sq. Coisl. 204, f. 148 b [Cr. vi. 312, Fr. 142]. θεόδωρος φησίν· τοῦτο, κ.τ.λ. 21 sq. Coisl. 204 l. c. [Cr. Fr.]

Editorial Notes

2. graue…conclamabatur] Lanfranc, R. of B.; cf. vv. ll.
3. sicut ipse Galatis scribens, &c.] Gal. ii. 9.
4. suppleo minorationes trib. Chr.] ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χρ. Vulg., “adimpleo ea quae desunt passionum Chr.” Suppleo, tribulationum, are from the O. L.; the expression mi-norationes is peculiar in this place to our translation. Cf. pp. 19, l. 12, note; 97, l. 14, note.
5. quid erat quod deerat?] ‘Christ suffered, to procure your redemption by His resurrection. I suffer, to convey to you the tidings of this redemption, and

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[page 280]

Latin Text

illa quae correcta sunt pro uobis, suscipiatis de illis promis-sionem. hoc autem sine labore et tribulationibus fieri nequa-quam potest. pro his ergo patior circumiens et praedicans omnibus illa quae sunt directa, ita ut uos credentes affectu animi propinquitatem illam quae ad eum est accipiatis; horum enim ego extiti minister*.’ et ut ne uideatur alta sapiens sibi ipsi ministerii adscribere directionem:

secundum dispensationem Dei quae data est mihi in uobis, adimplere uerbum Dei, mysterium quod absconditum est a saeculis et a generationibus; nunc uero manifestum est sanctis eius, quibus uoluit Deus notum facere quae sunt diuitiae gloriae mysterii huius in gentibus.

haec quidem etiam ipsis sermonibus in illam epistolam quam Ephesiis scripserat posita esse quis inueniet, eo quod et illam et istam ad illos qui se non uiderunt scribebat; ideo et multos sensus

Greek Text

θέντα παρ’ αὐτοῦ, δέξασθαι τὴν περὶ αὐτῶν ἐπαγγελίαν· τοῦτο δὲ ἄνευ πόνων καὶ θλίψεων γενέσθαι οὐδαμῶς οἷόν τε ἦν· ὑπὲρ δὴ τούτων πάσχω, περιϊὼν καὶ κηρύττων ἅπασιν τὰ κατορθωθέντα, ὥστε ὑμᾶς πιστεύσαντας τῇ διαθέσει τῆς ψυχῆς τὴν πρὸς αὐτὸν οἰκείωσιν δέξασθαι· τούτων γὰρ ἐγὼ κατέστην διάκονος.’

Textual Notes

1 sunt correcta r 8 inquit (aft disp.) add r 13 illa epistola C (corr) r 14 quis om C H | inuenies C (corr)

Editorial Notes

to lead you to the faith by which you become partakers of its benefits. The preaching of the Gospel is necessary to your salvation as well as the Passion of the Cross; the latter would have been lacking in effect without the former. This ὑστέρημα it has been given me to supply.’ Thdt. repeats this explanation in other and clearer words: καὶ ὁ δεσπό-της Χριστὸς τὸν ὑπὲρ τῆς ἐκκλησίας κατεδέ-ξατο θάνατον……καὶ ὁ θεῖος ἀπόστολος ὡσαύτως ὑπὲρ αὐτῆς ὑπέστη τὰ ποικίλα παθήματα……ἀνταναπληροῦν δὲ ἔφη τὰ ὑστ., κ.τ.λ., ὡς τὸ λειπόμενον πληρῶν καὶ τῶν ὑπὲρ τούτου παθημάτων ἀνεχό-μενος. ἐλείπετο δὲ τὸ κηρῦξαι τοῖς ἔθνεσιν. Meyer strangely confounds this view with the perfectly distinct idea of Chrys.: οὐ γὰρ βούλεται αὐτοῦ εἶναι, ἀλλ’ ἐκείνου τὰ πάθη…ἃ ἐγὼ πάσχω, δι’ ἐκεῖνον πάσχω, φησίν· ὥστε μὴ ἐμοὶ χάριν ὁμολογεῖτε, ἀλλ’ ἐκείνῳ· αὐτὸς γὰρ πάσχει ταῦτα.
8. in uobis] εἰς ὑμᾶς. O. L., Vulg., “in uos.” Cf. p. 276, l. 5, note. Notum facere quae sunt diuitiae=γνωρίσαι τίς ὁ πλοῦτος. Vulg., “notas facere diuitias.”
13. ipsis sermonibus] αὐτοῖς ῥήμασιν. The reference seems to be to Eph. iii. 2—6.
15. ideo et multos sensus, &c.] Cf. p. 116, l. 5, note. Thdt. again (cf. p. 253, l. 2, note) refuses to take Th.’s view as to S. Paul’s want of personal acquaintance with the Colossians, and

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[page 281]

Latin Text

et in illa epistola et in ista similiter posuisse uidetur. dicit ergo quoniam ‘ministerium hoc commissum est mihi a Deo ita ut omnes doceam illud quod olim omnibus erat incertum, nunc uero sanctis eius est cognitum.’ quid illud tale? quod ob multam suam bonitatem et gloriae liberalitatem etiam et gen-tibus similiter eorum praebuit fruitionem. nam antiquis tem-poribus omnis pietas in Iudaeorum genere circumscripta habeba-tur, gentibus uero nulla ad eos erat societas; euangelium uero communem omnibus futurorum promisit donationem, quod et mysterium uocat, eo quod olim erat occultum, nunc autem est manifestum. nam quia dixit: sanctis eius quibus uoluit Deus, de apostolis dixit et illis qui tunc erant praepositi; de quibus et Ephesiis scribens euidenter dixisse uisus est. et quoniam dixit: quae sunt diuitiae gloriae mysterii, adiecit:

quod est Christus in uobis spes gloriae.

†hoc est magnae diuitiae, id est, Christus, et ut in illum creda-mus; hic enim est futurae gloriae spes, qui et causa nobis bonorum extitit, donans nobis ut illa expectemus.*

quem nos adnuntiamus, admonentes omnem hominem, et docentes omnem hominem, in omni sapientia, ut exhibeamus omnem hominem perfectum in Christo Iesu.

‘hunc (inquit) praedicamus, omnem hominem docentes ut in eum affectum habeant, ut in futurum adsequi possint perfec-

Greek Text

οὗτος ὁ μέγας πλοῦτος, ὁ Χριστὸς καὶ τὸ ἐπ’ αὐτῷ πιστεύειν· οὗτος γὰρ ἡ τῆς μελλούσης δόξης ἐλπίς, ὁ καὶ τὴν αἰτίαν ἡμῖν τοῦ προσδοκᾶν ἐκεῖνα χαρισάμενος.

Textual Notes

1 et in illa et in ista epistola r 4 cogn. est r | quod (for quid) C r 11 manifestatum C (corr) 14 adicit C r 17 hinc H 23 effectum C* H 24 sq. Coisl. 204, f. 150 a [Cr. vi. 316, Fr. 143]. θεόδωρος. καὶ ἄλλος ὁμοίως· οὗτος, κ.τ.λ.

Editorial Notes

draws from this verse an opposite con-clusion: δῆλον τοίνυν κἀντεῦθεν, ὡς θεασά-μενος αὐτοὺς ἔγραφεν τὴν ἐπιστολήν.
10. mysterium…manifestum] Cf. Th.’s comm. on Eph. iii. 3., and note there.
12. de apostolis dixit] As in Eph. iii. 5: νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις. So Thdt.: τουτέσ-τιν, τοῖς ἀποστόλοις καὶ τοῖς διὰ τούτων πεπιστευκόσιν.
19. admonentes] Vulg., “corripien-tes;” Ambrstr., “monentes.”

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[page 282]

Latin Text

tionem per illam quae in eo est fidem.’ ‘perfectionem’ etenim futurum statum uocat et in illa epistola quam ad Galatas, et in ista quam ad Ephesios scripsisse uidetur; cui statui nihil boni deesse uidebitur. et quoniam omnia ista ad illud retitulat quod dixerat: nunc gaudeo in passionibus pro uobis, resumit iterum illud:

in quo et laboro in agone positus secundum operationem eius, quam operatus est in me in uirtute.

‘pro his (inquit) et laborare cupio, omnimodo decertans propter tributam mihi ad hoc uirtutem de caelo.’ inueniet autem quis et hoc per omnia simile esse secundum sensum illius epistolae, quam ad Ephesios scripsisse uidetur, ubi dixit: huius rei gratia ego Paulus uinctus Christi Iesu, et cetera. et quoniam ostendit euidenter sibi competere pro his doctrinam, siquidem gentium ministerium commissum habere uidetur et in hoc a Deo creatus est, satisfacere properat eis, quoniam nondum uenerat ad eos:

uolo enim uos scire, qualem agonem habeam pro uobis et illis qui in Laodicia sunt, et quotquot non uiderunt faciem meam in carne.

Textual Notes

4 retulit (for retit.) r 7 et om H 8 operatur esse (for operatus est) H operatur r

Editorial Notes

1. perfectionem…uidebitur] Lanfranc, R. of B. Both omit et in illa…uidetur.
   perfectionem…fut. statum uocat] Gal. iii. 26, iv. 1—7; Eph. iv. 13 (pp. 61, 62, 169).
2. retitulat] See vv. ll. The word, if genuine, =recapitulat (ἀνακεφαλαιοῦ-ται). For titulare see Tert. adu. Marc. i. 25. Th.’s meaning is: ‘εἰς ὅ (v. 29)= εἰς τὸ ἀνταναπληροῦν, κ.τ.λ. (v. 24); verses 25—28 are in parenthesis.’
3. in agone positus] ἀγωνιζόμενος. The Latin versions have certando, and below (c. ii. 1) for agonem, certamen (cf. supra, p. 253, l. 5) or sollicitudinem. On agon as a Latin word, see p. 113, l. 8, note.
4. quam operatus est] τὴν ἐνεργου-μένην. Cf. p. 162, l. 6, note. In this place the Latin versions partly led the way to the error, by rendering “quam operatur.” Ambrstr., however, correctly gives quae operatur, here as well as in Gal. v. 6; Eph. iii. 20.
5. et hoc per omnia simile, &c.] i.e., Col. i. 29—ii. 3 corresponds closely with Eph. iii. 1, 14 sq.; both passages shew S. Paul’s earnest desire for the per-fection of converts whom he had never seen.
6. et illis qui in Laodicia sunt] καὶ τῶν ἐν Λαοδικείᾳ. O. L. and Vulg., “Lao-diciae.” Quotquot (ὅσοι): so Ambrstr.; Vulg., “quicumque.” Cf. Gal. iii. 27.

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[page 283]

Latin Text

‘nec enim illud uolo (inquit) uos ignorare, quoniam etsi non uidi uos, sed ualde et de uobis agonem sustineo; nec enim minus de uobis sum sollicitus, quam de illis quos uidi.’ quid autem est illud, quoniam agonem pro illis pateris?

ut consolentur corda eorum instructa in caritate et in omnibus diuitiis perfectionis prudentiae.

‘ut et uos in illam caritatem quae erga Christum est con-uenientes, firmo intellectu illorum bonorum quae expectantur adsequamini fruitionem.’

in cognitionem mysterii Dei Patris et Christi, in quo sunt omnes thesauri sapientiae et scientiae absconditi.

‘et ut inenarrabilibus bonis communicetis, quae a Deo donata sunt nobis, quae etiam absconsa sunt nunc in Christo; cum quo, cum adparuerit in futuro saeculo, et illa quae erga nos est liberalitas in ipsis tunc uidebitur operibus.’ †‘mysterium’ etenim, sicut frequenter diximus, uocat illam gratiam quae erga gentes est, eo quod et ignota erat primitus; cognitionem uero mysterii participationem eius edicit esse. absconsos uero omnes thesau-ros sapientiae et scientiae esse in Christo edicit, utpote cum

Greek Text

μυστήριον δὲ καλεῖ τὴν περὶ τὰ ἔθνη χάριν, ὡς ἂν ἄδηλον οὖσαν τοῖς πρὸ τούτου, ἐπίγνωσιν δὲ μυστηρίου τὴν μετουσίαν αὐτῆς. ἀποκρύφους δὲ πάντας τοὺς θησαυροὺς τῆς σοφίας καὶ τῆς γνώσεως εἶναι ἐν τῷ Χριστῷ λέγει, ὡς ἂν τῶν μετὰ

Textual Notes

12 dona C* 17 erant C r 20 sq. Coisl. 204 l.c. (p. 281). 22 sq. Coisl. 204, f. 150 b [Cr. vi. 317, Fr. 143] θεόδωρος. ἄλλος δέ φησιν. ἀποκρύφους, κ.τ.λ.

Editorial Notes

1. non uidi uos] Cf. p. 252, l. 2, note.
2. corda……instructa] The reading seems to have been συμβιβασθέντες, which our translator has ungrammatically connected with καρδίαι. The Latin ver-sions presuppose the same reading, but correctly treat it as a nom. pendens. In omnibus diuitiis=εἰς πάντα πλοῦτον: cf. p. 276, l. 5, note. Perfectionis=τῆς πλη-ροφορίας: cf. 1 Thess. i. 5 (satisfactione). Consolentur; so Ambrstr., Aug., Vulg.
3. illam caritatem quae erga Chr. est] Thdt.: ἵνα τὴν κατὰ Χριστὸν φυλά-ξωσιν συμφωνίαν.
4. Dei Patris et Christi]=τοῦ θεοῦ πατρὸς καὶ τοῦ Χριστοῦ. Cf. Lightfoot, Colossians, p. 319. Vulg., “Dei patris Christi Iesu.”
5. sicut frequenter diximus] Cf. pp. 127, l. 7; 155, l. 15.
6. absconsos] Above, in the text, we have absconditi. For a similar inter-change of the two forms, see Hil. de Trin. ix. 67 (cited by Sabatier); and on absconsus, cf. Rönsch, Itala, p. 295.

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[page 284]

Latin Text

multa prudentia institutos esse per Christum pro nostra utili-tate, quia nunc quidem sunt incerti, uidebuntur autem tunc, cum adparuerit et ipse.*

edicens agonem quem habet pro illis, adiecit:

hoc dico, ut ne quis uos circumueniat in uersutia uerborum.

quid est autem hoc dico? ‘et qua ratione hunc habeo de uobis agonem? timeo enim, ne quando mutabilitatem aliquam susti-neatis suasoribus intendentes. tunc enim poteritis, ut dixi, adsequi uobis promissa, quando permanseritis erga pietatem firmi.’ et ostendens quoniam et laetitiae illorum participatur, si bene se illa quae erga illos sunt habuerint:

si enim et carne absens sum, sed spiritu uobiscum, gaudens et uidens uestrum ordinem et firmamentum fidei quae in Christo est.

‘licet absens sim, sed uobiscum sum affectu animi, gaudens in uobis, si tamen firmo cogitatu in Christi fide permanere uo-lueritis.’ et ultra incipit exhortationem facere euidenter:

sicut ergo accepistis Christum Iesum Dominum, in ipso ambu-late, radicati et superaedificati in ipso, et confirmati in fide, sicut docti estis, abundantes in ea in gratiarum actionem.

Greek Text

πολλῆς κατορθωθέντων συνέσεως διὰ τοῦ Χριστοῦ ὑπὲρ τῆς ἡμε-τέρας εὐεργεσίας νῦν μὲν ὄντων ἀδήλων, φανησομένων δὲ τότε ὁπότ’ ἂν φαίνηται καὶ αὐτός.

Textual Notes

2 qui (for quia) C r 4 edicens—adiecit om r | adicit C 11 ait (aft hab.) r 12 carnem C* r 14 sum om H 15 Christo C* 19 abundanter C H 22 φαίνεται Cr. Fr.: txt cod.

Editorial Notes

5. circumueniat] So O. L.; Vulg., “decipiat.” In uersutia uerborum (ἐν πιθανολογίᾳ); O. L. and Cod. Amiat. “in subtilitate (Vulg.^{clem.} sublimitate) sermonum.” Tert., “in subtililoquentia.”
6. quid est autem ‘hoc dico’?] Τοῦτο λέγω (Th. means) looks back to the strong assertion of v. 1 ἀγῶνα ἔχω, κ.τ.λ. It was called forth, the Apostle says, by his fear for the stability of their faith. Cf. Thdt.: τούτοις δὲ ἐχρησάμην τοῖς λόγοις παρακαλῶν ὑμᾶς τοῖς ἀπατηλοῖς μὴ ὑπάγεσθαι λόγοις.
7. si enim et carne] εἰ γὰρ καὶ τῇ σαρκί. The Latin versions more exactly render, nam etsi corpore.
8. cogitatu] Rönsch, Itala, p. 308.
9. docti estis] ἐδιδάχθητε. O. L. and Vulg., “didicistis.” Ab. in ea; περισσεύοντες ἐν αὐτῇ. So Chrys., Thdt., Dam., Oec., Thpht. Vulg.^{clem.} “in illo”; Aug., as above. Am., Fuld., omit the pronoun.

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[page 285]

Latin Text

per omnia haec illa dicere uoluit: ‘in illis manete quae accepistis, secundum illa conuersantes’; ita ut manifestum sit, quoniam extra obseruantiam legitimorum illa ab Epaphra sus-ceperunt. propterea et laudauit traditionem eius in principio. bene autem quia et in gratiarum actionem adiecit, ostendens quoniam sic bona est doctrina ita ut gratias agere conueniat eos, pro quibus eam cognouerunt. deinde et aduersarios im-probans dicit:

uidete ne quis uos depraedetur per philosophiam et inanem seduc-tionem.

philosophiam dicit uerborum pomposam doctrinam, quae ab aduersariis cum quadam simulatione fieri solebat ad seduc-tionem audientium. inde et ostendens quoniam non uera erat philosophia, sed seductionis uerba ad deceptionem auditorum et excogitata erant et adinuenta:

secundum traditionem hominum, secundum elementa mundi et non secundum Christum.

secundum elementa mundi dicit dierum et temporum obser-uantiam, eo quod ab elementis mundi perficiuntur ista. ‘elemen-tum’ enim ‘mundi’ solem dicit et lunam, ex quibus dierum quo-que et temporum cursus effici uidentur; sic enim illud et Galatis scribens dixit. traditionem autem hominum non ipsam legem uocauit, sed illam doctrinam illorum qui tunc erant; humanam dicens esse eo quod nec secundum Dei sententiam fiebat. unde et ostendens prauitatem eius adiecit: et non secundum Christum. Christi personam contrasistit ut ostendat prauitatem doctrinae, si tamen et ad alia eos adducit qui discunt, praeterquam ad Filium.

Textual Notes

1 quoniam (aft uoluit) add r 2 illam C* r 3 leg. obs. H 4 laud-abit C 8 docuit (for dicit) C r 12 aduersarios H 26 et ostendit r 27, 28 si tamen—filium om r

Editorial Notes

3. extra obs. leg. illa ab Epaphra susc.] Cf. supra, on i. 8.
4. depraedetur] So Cypr., Amb., Ambrstr. Vulg., “decipiat.”
5. uerborum pomp. doctr.] Cf. Thdt.: ἣν ἄνω πιθανολογίαν ἐνταῦθα φι-λοσοφίαν ἐκάλεσεν. Th. on 1 Cor. i. 17: καλλιλεξίᾳ καταχρωννύντες τὸ ψεῦδος. For exx. of pomposus see Rönsch, Itala, p. 127; and for adinuenire, ib. p. 207. Philosophiam—doctr.; R. of B.
6. sec. elem….uidentur] Lanfranc.
7. sic enim illud et Galatis] See p. 60, l. 12, note.
8. traditionem…non ipsam legem] Thdt.: οὐκ αὐτὸν τὸν νόμον, ἀλλὰ τὴν ἄκαιρον αὐτοῦ φυλακήν.

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[page 286]

Latin Text

quoniam in ipso inhabitat omnis plenitudo diuinitatis cor-poraliter.

omnem plenitudinem deitatis hoc in loco iterum dicit uniuer-sam creaturam repletam ab eo; dicit enim illum sensum quem in superioribus posuisse uisus est, quoniam omnis creatura in eo inhabitat, hoc est, ipsi coniuncta est, et quasi quoddam corpus in se retinet aptatum, propter illam copulationem quae ad eum est. quemadmodum ergo inconueniens est intendere illi qui alia docet, praeterquam quod ille docuit, in quem omnia coap-tata sunt et copulata! hoc enim est a communi consensu se ipsum extraneum facere. et euidentiorem ipsam inconuenien-tiam faciens adiecit:

et estis in illo repleti, qui est caput omnis principatus et potes-tatis.

euidenter illa, quae in superioribus dicta fuerant, compen-diose iterum ait: ‘etenim et uos eum habentes in uobis, digni estis habiti eius copulationi, qui et omnibus inuisibilibus uirtuti-

Textual Notes

5 in eum C* 6 habitat r 8 quia (for qui) r 9 coapta C* 12 adicit C 16 aiunt r 17 uirt. inuis. H

Editorial Notes

1, 3. diuinitatis, deitatis] Our trans-lator follows the Latin authorities in the text, but in the comment throws off their trammels, and represents τῆς θεότητος by its more precise equivalent. On deitas, see Aug. de ciuit. vii. 1 (cited by Trench, Synon. and by Lightfoot, ad h. l.). The word is found also in Arnobius and in S. Jerome.
3. dicit uniuersam creaturam] See above on c. i. 19, and notes there. Th. here prefers the wider interpretation of πλήρωμα (p. 275, l. 11)—‘all nature as restored and reunited to God through the homo susceptus.’ I cannot find this view in connection with the present text advanced or even alluded to by any other ancient commentator. Thdt. refers to the opinion of ‘certain teachers’ that ἐν αὐτῷ is here=ἐν τῇ ἐκκλησίᾳ, Christ being put for His mystical Body. Chrys. quotes a nearer parallel: ἄλλοι φασὶν ὅτι τὴν ἐκκλησίαν λέγει πεπληρωμένην ὑπὸ τῆς θεότητος αὐτοῦ (citing Eph. i. 23). τὸ δὲ σωματικῶς ἐνταῦθα ὡς ἐν κεφαλῇ σῶμα. He rejects this interpretation of πλήρωμα, but somewhat inconsistently ac-cepts the sense which these expositors gave to σωματικῶς. Th.’s explanation of σωμ. is similar (“quasi quoddam corpus in se retinet aptatum,” l. 6), but ex-tended, as his view of πλήρωμα requires, to the creation at large; cf. his comm. on Eph. i. 10, 23.
8. quemadmodum] Either non has fallen out before inconueniens, and the sentence is a question (πῶς οὐκ ἄτοπον, κ.τ.λ.); or quemadm.=quam (ὡς). Alia docet; cf. p. 2, l. 21, note.
16. digni…copulationi] Cf. Rönsch, Itala, p. 413.
17. qui et omn. inuis. uirt., &c.] See on c. i. 16, and cf. Thdt. ad h. l.: ἀγγέ-λων δὲ καὶ ἀρχαγγέλων κατὰ τὴν θείαν φύσιν δεσπόζει.

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[page 287]

Latin Text

bus in ordine capitis consistit, eo quod omnia ob cognationem ad illum sicut corpus coniuncta sunt.’ deinde et magnitudine donationum ad uerecundiam eos adducens dicit:

in quo et circumcisi estis circumcisione non manu facta in ex-spoliationem corporis peccatorum carnis, in circumcisione Christi.

‘in ipso (inquit) et ea quae in eo est fide ab inposita uobis mortalitate estis eruti, cum qua mortalitate etiam peccata uestra sustulit.’ uult enim dicere quoniam ‘inmortalitatem adsecuti estis, in qua constituti ultra non peccabitis, quod ex mortalitate sustinebatis necessitatem; itaque conuenit et propter hoc non ingratos uos uideri erga illum, qui tantorum uobis bonorum extitit prouisor.’ bene autem ‘circumcisionem’ nominauit mortali-tatis ablationem, ita ut ex comparatione ostendat eius differen-tiam; siquidem ibi corporis ablatio exigua est nullam habens prodificationem, hic uero tanta mortalitas aufertur in melius corpore nostro transformato. unde et ‘non manu factam circum-cisionem’ uocauit eam, ita ut ex eo modo inoperationis eius ostendat differentiam; siquidem illic humana manus est, quae

Textual Notes

1 cognitionem H 2 magnitudinem C* magnitudo r 4 manifesta H 5 ab impositam H 7 mortalitatem estis eruditi C* H r 9 ex mortalitatis sustinebatis necessitate C (corr) | sustinebitis r 16 nostro om H

Editorial Notes

2. magn. don. ad uer. eos adducens] Cf. p. 277, l. 12, sq.
3. corporis peccatorum carnis] Th., with Chrys. and Thdt., read τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός. Comp. his comm. infra, l. 7. The Latin versions omit peccatorum.
4. ex mortal. sust. necessitatem] Sc. peccandi; cf. pp. 8, l. 4 sq.; 147, l. 4, sq.
5. mortalitatis ablationem] With Th. the paramount thought is the removal of mortality; with most of the Gk. commentators, it is the removal of sin. Chrys. τὸν παλαιόν φησιν βίον: similarly Oec. and Thpht. Thdt., followed by Dam., keeps both in view; see next note.
6. ut…ostendat eius diff., &c.] Thdt., διδάσκει πάλιν τῆς περιτομῆς τὴν διαφοράν· οὐ γάρ ἐστιν (φησίν) σαρκική…οὐδὲ μικροῦ σώματος ἀφαίρεσις, ἀλλὰ πάσης ἀπαλ-λαγὴ τῆς φθορᾶς. Dam.: αὕτη δὲ ἔσ-τιν…διὰ τῆς τοῦ σώματος ἑκουσίου ἀποδύ-σεως, τοῦ γηΐνου βίου ἀποτιθεμένου εἰς ἀνάληψιν τοῦ οὐρανίου, τοῦ δι’ ἀναστάσεως ἡμῖν ἀποδιδομένου.
7. prodificationem] Jacobi adopts modificationem. But prod. stands in both our MSS., as well as in Rab. Prodefacere (=ὠφελεῖν) occurs in Cod. Bezae (John xii. 19), and prodificare, prodificatio are found in the ancient version of Origen’s homilies on S. Matt. (v. Du Cange and Carpentier, s. vv.; and cf. Paucker, add. lex. lat., p. 133, Rönsch, N. T. Tert., p. 678, sq.). In the present passage the reading of the MSS. is confirmed by the context (in melius transformato).
8. illic humana manus, &c.] Chrys.: οὐ γὰρ χεὶρ ἐπάγει…τὴν περιτομὴν ταύτην, ἀλλὰ τὸ πνεῦμα. So Thpht.

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[page 288]

Latin Text

perfecit circumcisionem, hic uero diuina est gratia, quae in-operatur mortalitatis ablationem. necessaria uero est et adiectio quam adiecit dicens in circumcisione Christi, ut dicat quia ‘hanc circumcisi estis circumcisionem, cuius promissum uobis praestitit Christus.’ et quoniam magna erant quae dicta fuerant, necdum uero in opere erant effecta:

consepulti (inquit) illi in baptisma, in quo et consurrexistis per fidem operationis Dei, qui suscitauit eum ex mortuis.

‘si autem necdum negotio id potiti estis, tamen iam in forma illorum effecti estis, commortui in baptismate et conresurgentes ei. euidens est quoniam baptisma adsecuti estis credentes primitus, quod potens sit ista facere Deus; et fecerit iam, ex quibus et suscitauit ex mortuis Christum, in illo communis resurrectionis primitias operatus.’ multis uero in locis in aposto-lica doctrina inesse docuimus, quoniam probationes illorum quae secundum Christum sunt de futuris semper facere con-sueuit. commemoratur uero et forma illa quae ad praesens impletur, ita ut uideantur illorum quae expectantur pignora aliqua in praesente habere; hinc etenim sancti Spiritus primitias

Textual Notes

3, 4 hac, circumcisione r 7 qua C H 8 eum om C* 10 consurgentes r 19 in praesenti C (corr) r

Editorial Notes

3. hanc circumcisi estis circumcisi-onem] ταύτην περιτετμημένοι ἐστὲ τὴν περιτομήν. Rab. corrects the Gk. con-struction (see vv. ll.).
4. cuius promissum, &c.] Thdt.: τούτου δὲ αἴτιος οὐχ ὁ νόμος, ἀλλ’ ὁ δεσπό-της Χριστός. Thpht.: τοιαύτην δὲ περι-τομὴν οὐχ ὁ νόμος ἀλλ’ ὁ Χριστὸς περι-τέμνει ἐν τῷ βαπτίσματι. Oec.: ὅρα δὲ, ποτὲ πνεύματος, ποτὲ δὲ Χριστοῦ τὴν περιτομὴν λέγει (referring to Rom. ii. 29; on Chr.’s view of the latter passage, see above p. 232, l. 17, note.
5. consurrexistis] So several of the Latin Fathers (Ambr., Aug., &c); Ter-tullian (res. carn. 23) has conresuscitatos (cf. “conresurgentes,” infra, l. 10, and vv. ll.). Qua (vv. ll.) is probably a mere clerical error; cf. “in baptismate,” ib. Th. with Chrys. and Thdt. seems to have read ἐν τῷ βαπτίσματι, which in this ver-sion would appear indifferently as in baptismate or in baptisma: see above, p. 276, l. 5, note. Ex mortuis: cf. p. 137, l. 22, note.
6. in forma] εἰς τὸν τύπον. Cf. p. 30, l. 12, note.
7. credentes primitus, quod, &c.] Th. with Chrys. &c., takes τῆς ἐνεργείας as an objective gen. He is followed by Thdt., who thus expounds the clause διὰ τῆς πίστεως κ.τ.λ.: πιστεύοντες γὰρ τῇ τοῦ θεοῦ δυνάμει προσμένομεν τὴν ἀνά-στασιν, ἐνέχυρον ἔχοντες τοῦ δεσπότου Χριστοῦ τὴν ἀνάστασιν.
8. resurrectionis primitias] See p. 125, l. 18, note; on s. Spiritus primi-tias (l. 19) cf. pp. 38, l. 1, sq.; 139, l. 15.
9. probationes illorum, &c.] See p. 123, l. 4, note.

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[page 289]

Latin Text

a baptismate percipimus. quoniam autem dixit formam, resumit illum quod dictum fuerat a se, ut latius illam, quasi exinde est, gratiam explicet:

et uos, cum essetis mortui delictis et praeputio carnis uestrae, conuiuificauit cum ipso, donans uobis omnia delicta.

†‘praeputium’ hoc in loco non corporis dicit, sed sicut circum-cisionem ablationem uocauit mortalitatis, sic ‘praeputium’ illud uocauit quod adhuc circumfert mortalitatem. hoc ergo dicit, quoniam ‘mortificatos uos peccatis propter circumpositam uobis mortalitatem conresuscitauit Christo, in ipso communem resur-rectionem efficiens, ex qua omnis species peccati uestri extermi-nabitur.’* hoc enim dicit donans uobis omnia delicta, eo quod constituit nos extra facilitatem peccandi per resurrectionem; etenim postquam inmortales natura extiterimus, peccare ultra nequaquam poterimus. deinde coniungit et aliud bonum, quod ex hinc nobis adquisitum est, quod et ad praesens argumentum sibi conuenire existimabat:

delens cautionem decretis quae erat aduersus nos, quae erat contraria nobis, et ipsam tulit de medio, configens eam cruci.

Greek Text

ἀκροβυστίαν ἐνταῦθα οὐ τὴν τοῦ σώματος λέγει, ἀλλ’ ὥσπερ περιτομὴν τὴν ἀφαίρεσιν ἐκάλεσεν τῆς θνητότητος, οὕτως ἀκρο-βυστίαν τὸ περικεῖσθαι ἔτι τὴν θνητότητα. τοῦτο οὖν λέγει, ὅτι νενεκρωμένους ὑμᾶς τοῖς ἁμαρτήμασιν διὰ τὴν περικειμένην θνητό-τητα συνανέστησεν τῷ Χριστῷ, ἐν αὐτῷ τὴν κοινὴν ἀνάστασιν κατεργασάμενος, ἀφ’ ἧς πᾶν εἶδος ἁμαρτίας ὑμῶν ἀφανίσθησεται.’

Textual Notes

2 illud C (corr) | quae (for quasi) C (corr) quam r | inde r 9 mortificatis r conresusc. Christum C H cum resusc. Christum r 20 sq. Coisl. 204, f. 152 b [Cr. vi. 321, Fr. 143] θεόδωρος. ἀκροβυστίαν, κ.τ.λ. 23 ἡμᾶς cod. edd.

Editorial Notes

2. illum quod dictum f.] Cf. p. 50, l. 5, note.
3. mortui delictis] Th’s text like Chrysostom’s seems to have omitted ἐν.
4. quod adhuc circumfert mort.] Rather (see Gk.) “quod adhuc circumdat is mortalitas.” Thdt. here deserts Th.’s interpretation: ἀκροβυστίαν…τὴν πονηρί-αν ἐκάλεσεν.
5. conresuscitauit Christo] See vv. ll. For exx. of cum with acc. see Rönsch, Itala, p. 409.
6. hoc enim dicit ‘donans,’ &c.] Cf. p. 126, l. 10, sq.
7. delens cautionem decretis]=ἐξ-αλείψας τὸ…χειρόγραφον τοῖς δόγμασιν. “The translator renders χειρ. by the legal equivalent cautionem, while all other Latin authorities (with one partial exception) retain the Gk. unaltered”

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[page 290]

Latin Text

cautionem legem dicit, cuius omnes actus implere debemus utpote positae a Deo. quod erat durum, immo inpossibile, ut secundum legis scrupulositatem iustificaremur, quia lex qualiter cumque et quandocumque peccantem punire praecepit; non pec-care uero ad plenum hominem existentem ualde erat inpossibile. ex quibus fiebat ut illos qui sub lege conuersabantur securos a poena efficere minime posset. cautionem ergo aduersus nos legem uocat, eo quod erat contraria nobis, hoc est, non permittens iustificationem adsequi propter suam scrupulositatem; et hanc cautionem deleuit decretis, ut dicat ‘resurrectionem et inmortali-tatem’—dogmata enim ista esse et Ephesiis scribens dixit, legem praeceptorum in decretis destituens. quare? quoniam lex neces-saria erat illis qui subiacebant peccato, retinens ac prohibens eos a peccato; quia autem resurgentes effecti sunt inmortales, peccare ultra non poterunt. itaque et lex superflua est illis qui huiusmodi sunt; et ‘in hoc (inquit) nos securos facit, ut non ulterius sub lege conuersemur, unde uel maxime sub poena facile incurrebamus.’ bene autem dixit, configens illam cruci, eo quod secundum praesentem uitam lex utilis est nobis, quando et peccare possumus; finis uero huius uitae mors est. ‘confixit (inquit) illam cruci,’ mortuus enim finem legi dedit. nec enim in illis qui resurrexerunt locum aliquem ultra habere poterit lex. nam et nos secundum hoc extra legem efficimur, secundum quod ad illa quae futura sunt transimus per formam baptismatis, secun-

Textual Notes

1 actum C r 6 illi C* H r 7 effici r | possit C* H possint r 8 chirographum (for caut.) l 11 Efesis C* 14 sunt eff. r 17 facile sup-poena H 21 mortuos C* 24 in (bef illis) add C (corr)

Editorial Notes

1. ‘cautionem’ legem dicit] Cf. Thdt.: χειρόγραφον τινὲς τὸν νόμον ἔφα-σαν…ἀλλὰ τῶν Ἰουδαίων χ. ἦν, οὐ πάντων ἀνθρώπων. ἡγοῦμαι τοίνυν καὶ τὸ σῶμα ἡμῶν καλεῖσθαι χ. Comp. Pelag. ad h. l.: “chirogr. maledictum legis est.”
2. scrupulositatem] Cf. Rönsch, Itala, p. 55.
3. eo quod erat contraria] i.e., ὃ ἦν ὑπ. ἡμῖν explains and amplifies τὸ καθ’ ἡμῶν. Lanfranc cites this sentence.
4. et Ephesiis scribens] c. ii. 15; for Th.’s interpretation of ἐν δόγμασιν τοῖς δ., see p. 151, l. 2, note. For prae-ceptorum in decretis the translator has given in Eph. l.c. mandatorum in edic-tis, although decreta appears in the comm. there. The same uncertainty is manifested in the Latin versions and fathers; cf. Sabatier ad h. l. and Ziegler (Italafragmente, p. 120).
5. lex superflua est illis, &c.] Cf. Th. on Rom. viii. 1.: τοῖς γὰρ θνητοῖς καὶ τὴν ἐπὶ τὸ χεῖρον ῥοπὴν δεχομένοις ἀναγ-καῖος ὁ νόμος, ἀπείργων τοῦ χείρονος· ἀθα-νάτοις δὲ καὶ ἀτρέπτοις γεγονόσιν περιττὸς ἐξ ἀνάγκης καθέστηκεν. Supra, p. 42, l. 3, sq.

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[page 291]

Latin Text

dum baptisma nostram conuersationem ordinantes.’ et quod maius est:

exuens se principatus et potestates traduxit cum fiducia, trium-phans eos in se.

† principatus et potestates hoc in loco contrarias dicit esse uirtutes, quae aduersus nos nullam aliquando habuissent uirtutem, si nos peccare minime potuissemus. ‘nam deponere (inquit) mortalitatem, quam pro communi omnium abstulit utilitate, exuit et illos auctoritatem illam qua abutebantur aduersus nos, magnam et indubiam aduersus eos proferens uictoriam; ita ut confundantur et illi uane aduersus nos tantum sustinuisse laborem, ex quo nullum profectum habere potuerunt, in meliorem statum transeuntibus nobis, ita ut ultra nec peccare

Greek Text

αἱ ἀντικείμεναι δυνάμεις οὐκ ἄν ποτε ἔσχον τινὰ ἰσχὺν μὴ ἐπιδεχομένων ἡμῶν ἁμαρτάνειν. ‘τῷ οὖν ἀποθέσθαι (φησὶν) τὴν θνητότητα, ἣν ὑπὲρ τῆς κοινῆς ἀφεῖλεν εὐεργεσίας, ἀπεδύσατο κἀκείνων τὴν αὐθεντείαν, ᾗπερ ἐκέχρηντο καθ’ ἡμῶν, μεγίστην καὶ ἀναμφίβολον τὴν κατ’ αὐτῶν ἐργασάμενος νίκην, ὡς αἰσχυνθῆναι κἀκείνους μάτην τοσοῦτον ἐπιδειξαμένους καθ’ ἡμῶν τὸν πόνον, ἀφ’ οὗ μηδὲν αὐτοῖς ἐγένετο ὄφελος, ἐν κρείττονι τῇ καταστάσει γεγο-νότων ἡμῶν, ὡς μηδὲ ἁμαρτεῖν ἡμᾶς ἐπιδέχεσθαι ἔτι.’

Textual Notes

7 deponens C (corr) 8 utilitatem C* 9 quae C* 11 ille C* illae uanae r 12 in melioris tantum C* r 14 sq. Coisl. 204, f. 153 b [Cr. vi. 223, Fr. 143]. ἄλλος δὲ οὕτως φησίν· αἱ ἀντικ., κ.τ.λ. 20 ὄφειλος Cr. 21 ἁμαρτάνειν edd.

Editorial Notes

3. exuens se] So O. L.; Vulg., ex-polians. The construction with a double acc. is repeated in the comm. below, l. 9. Cum fiducia, so Hil.; Aug., fiducialiter. Vulg., palam.
4. contrarias d. esse uirtutes] Cf. p. 191, l. 5, sq. Chrys.: τὰς διαβολικὰς δυνάμεις λέγει.
5. deponere]=τῷ ἀποθέσθαι. Jacobi follows the Corbie corrector, whose emendation had been given by Pitra as a prima manu.
6. exuit et illos auctoritatem] Cf. supra, l. 3, note. The translator, to be consistent, should have written “exuit se illorum auct.” Th. would say: ‘by putting off His mortality, He divested the evil spirits of their power against Himself and against mankind.’ Cf. Thdt.: κατέλυσεν τῶν ἐναντίων τὴν δυ-ναστείαν…διὰ τοῦ οἰκείου σώματος πᾶσιν ἡμῖν τὴν κατ’ αὐτῶν χαρισάμενος νίκην. “The powers of evil, which had clung like a Nessus robe about His humanity were torn off and cast aside for ever. And the victory of mankind is involved in the victory of Christ. In His Cross we too are divested of the poisonous clinging garments of temptation and sin and death” (Lightfoot ad. h. l., citing Th.).

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[page 292]

Latin Text

possimus.’* omnia enim coniunxit resurrectione. postquam ablati a mortalitate in incorruptione sumus effecti, efficimur qui-dem extra peccatum, liberamur uero et a seruitute legis; securi etiam efficimur et ab omni daemonum impressione. quae cuncta sequuntur necessarie illos qui inmortales fuerint effecti, et ab omni facti fuerint peccandi conditione securi, qui etiam diuinam gratiam custodiunt in perpetuum in bonitatis affectum. et quo-niam ostendit per illa quae per Christum facta sunt et a legis conuersatione nos securos effectos, adiecit:

ne ergo quis uos iudicet in esca aut potu aut parte festiuitatis aut neomeniae aut sabbatorum.

et ostendens obseruationis horum differentiam aduersus illam conuersationem quae secundum Christum est:

quae est umbra futurorum, corpus uero Christi.

propemodo nihil illud esse ostendit comparationis exemplo; in tantum illa illis quae secundum Christum sunt infirmiora esse dixit, in quantum a corpore infirmior est umbra. corpus equidem est substantia, umbra uero solummodo solet adparere; sed et ipsa umbra, si non corpus fuerit, adparere nequaquam poterit, nam ut fiat umbra aut uideatur, corpus id solet praestare. omnia ergo quae in praesenti sunt et horum obseruantia, umbra sunt, si ad illa quae Christi sunt comparentur; quoniam illa quae Christi sunt stabilita sunt, finem nullum sustinentia, eo quod inmortales et incorrupti post resurrectionem efficiemur; illa uero quae legis sunt, in comparatione futurorum tamquam umbra sunt aliqua, eo quod in praesentem uitam statum suum tantum ob-

Textual Notes

1 resurrectioni C (corr) r 5 necessario r | facti H 7 in (bef bon.) om r 9 effectos om H | adicit C r 11 neomenae C* 15 propemodum C (corr) r | aliud (for illud) H 16 qui C* 18 uero om H | solomodo C 23 sustinentes C H r 26 in praesente uitam C* (praesenti C (corr))

Editorial Notes

1. omnia enim coniunxit resurr.] Cf. p. 130, l. 6, sq. Ablati a m.=ἀφαι-ρεθέντες τὴν θνητότητα [?]. Quidem…uero: μὲν…δέ.
2. ne ergo quis] So Jerome (on Ezek.); O. L. and Vulg., “nemo [ergo].” In esca; O. L. and Vulg., “in cibo.” Festiuitatis; see Rönsch, Itala, p. 313. Q. L. and Vulg., “diei festi.”
3. quae est umbra]=ὅ ἐστιν σκιά (?) So. Tert. adu. Marc. v. 19; cf. Rönsch, N. T. Tert., p. 711.
4. umbra, si non corpus, &c.] Cf. Thdt.: προλαμβάνει δὲ ἡ σκιὰ τὸ σῶμα, ἀνίσχοντος τοῦ φωτός· ὡς εἶναι σκιὰν μὲν τὸν νόμον, σῶμα δὲ τὴν χάριν, φῶς δὲ τὸν δεσπότην Χριστόν.

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[page 293]

Latin Text

tinent. nam esca et potus et festiuitas et neomeniae et sabbatum ad modicum tempus custoditum pertransibit, eo quod illi qui semel mortui sunt ulterius hanc non indigent obseruantiam; Christi uero donatio, atubi semel coeperit, manet immobilis, nullam uertibilitatem umquam sustinens. quod enim dixit umbra futurorum, hoc dicit, quoniam in comparatione futurorum umbrae sunt ista omnia; unde ad significantiam umbrae corpus adiecit, hoc dicens, quoniam apud Christum ueritas est perpetuitatem habens.

nemo uos decipiat.

hoc est, ‘nemo brauium uestrum tollat.’ brauium tollere dicitur, si is qui uictor extitit inter illos qui uicti sunt, fuerit contra ueritatem statutus; illa ratione, quod illi qui brauia luctatoribus dare sunt directi, id soleant facere. quasi ergo in confessionem id deductum, quoniam hi qui in melioribus sunt tunc solent brauiis nudari, quando a melioribus ad deteriora deferuntur.

uolens in humilitate et cultura angelorum, quae non uidit in-cedens, frustra inflatus ab intellectu carnis suae.

Textual Notes

2 pertransiuit C* H pertransiit r 3 hac, obseruantia C (corr) r 4 ut ubi H r 7 ita (for ista) C* 10 aut brauium uestrum tollat (aft decipiat) add C H l 12—17 hoc est—deferuntur om r 14 luctoribus C* 16 nudare C* H

Editorial Notes

2. pertransibit] Rönsch, Itala, p. 209. Comp. p. 4, l. 14, note.
3. uertibilitatem] Cf. p. 26, l. 11, note. In comp.—ueritas est; Lanfranc.
4. ad sign. umbrae] I.e. to carry out the figure suggested by σκιά. Significantia is one of Tertullian’s words (res. carn. 21; adv. Marc. ii. 19, v. 6).
5. nemo uos decipiat] So Ambrstr. Vulg., seducat. The alternative version supplied in the MSS. can hardly have belonged to the original translation. It seems to be a marginal gloss, borrowed from the comm., and added to the text by some unskilful copyist.
6. brauium tollere dicitur, &c.] Thdt.: καταβραβεύειν ἐστὶν τὸ ἀδίκως βραβεύειν. ἐπειδὴ τοίνυν καὶ οἱ τὰς νομικὰς παρατηρήσεις τῷ εὐαγγελίῳ παρα-μιγνύντες ἀπὸ τῶν κρειττόνων αὐτοὺς ἐπὶ τὰ ἐλάττω μετέφερον, εἰκότως ἔφη μηδεὶς, κ.τ.λ. Meyer remarks, with some justice, that this interpretation confounds κατα-βραβεύειν with παραβραβ.; the hostility rather than the unfairness of the act is the prominent thought in καταβραβευέτω. For brauium see Rönsch, Itala, pp. 239, 240, and above, p. 238, l. 20.
7. in confessionem…ded.] ‘treated as an acknowledged fact.’
8. cultura] θρησκείᾳ: cf. Rönsch, Itala, p. 311. Vulg., “religione.” Comp. Aug. Ep. ad Paulin. (149): “‘culturam angelorum,’ uel sicut uestri codices habent, ‘religionem ang.’” Incedens, intellectu: Vulg., ambulans, sensu (cf. p. 277, l. 16).

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[page 294]

Latin Text

† eo quod per angelos lex dicebatur data esse, quasi minis-trantibus illis in tempore quo lex dabatur, sicut beatus Paulus dicit: si enim quod per angelos narratum est uerbum fuit firmum. illi ergo qui legem custodire eos suadebant, proponebant etiam angelos indignari, si non lex fuerit custodita. deinde et humili-tatem quandam simulantes ostendere properabant, quasi qui ob timorem ab obseruantia legis [non discederent, eo quod neque angeli sustinerent legis] contemptu[m]. ‘nolite (inquit) intendere illis, qui humilitatem hanc ostendunt et uolunt angelos proponere;

Greek Text

ἐπειδὴ δι’ ἀγγέλων ὁ νόμος ἐλέγετο δεδόσθαι, ὡς ἂν διακονη-σαμένων αὐτοῦ πρὸς τὴν δόσιν (καθὼς καὶ ὁ μακάριος Παῦλός φησίν· εἰ γὰρ ὁ δι’ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος)· οἱ τὸν νόμον φυλάττειν αὐτοὺς ἀναπείθοντες προεβάλλοντο τοὺς ἀγγέλους, ὡς ἂν καὶ ἐκείνων ἀγανακτούντων, εἰ μὴ ὁ νόμος φυλάττοιτο· εἶτα καὶ μετριότητά τινα δῆθεν ἐπεδείκνυντο, ὡς ἂν δέει τῆς τοῦ νόμου φυ-λακῆς οὐκ ἐξιστάμενοι τῷ μηδὲ τοὺς ἀγγέλους περιορᾶν τοῦ νόμου τὴν καταφρόνησιν. ‘μὴ τοίνυν (φησὶν) τοῖς τὴν μετριότητα ταύτην

Textual Notes

2 qua (for quo) C quae H | eo…quo (for in…quo) r 4 eis C (corr): om r 5 indignare C (corr) 7, 8 ab obseruantiam legis contemptu C* et obseruantiam legis contempti C (corr) ab obseruantia legis contemptu H ad obseruantiam legis contemptae r 10 sq. Coisl. 204, f. 154 b [Cr. vi. 325, Fr. 144] θεόδωρος. ἢ ἐπειδή, κ.τ.λ. 13 προσεβάλλοντο cod. 15 ὡς ἂν δὲ Cr. Fr.: txt cod.

Editorial Notes

2. sicut b. Paulus dicit] Hebr. ii. 2, cited above, p. 48, where see notes. On Th.’s belief in the Pauline authorship of the Epistle to the Hebrews, cf. p. 129, l. 12, note.
3. ab obseruantia legis, &c.] Cf. vv. ll., esp. the ingenious conjecture of the Corbie corrector. Jacobi, who edits after Rab., justly remarks: “patet non-nulla deesse.” The omission is doubtless due to the recurrence of legis. I have en-deavoured to supply the missing words from the Gk. in the style of the trans-lation.
   It will be observed that Th. under-stands θρησκεία τῶν ἀγγ. to mean no more than ‘out of regard for, through fear of, the Angels.’ Thdt., while fol-lowing in the lines of his master’s inter-pretation, thinks that the false teachers prescribed actual worship of Angels (οἱ τῷ νόμῳ συνηγοροῦντες καὶ τοὺς ἀγγέλους σέβειν αὐτοὺς εἰσηγοῦντο, διὰ τούτων λέγοντες δεδόσθαι τὸν νόμον); adding that this error long prevailed in Phrygia and Pisidia, as the Laodicene canon (Conc. Laod. can. 35) witnessed, and that it was not wholly eradicated even in his own day: μέχρι δὲ τοῦ νῦν εὐκτήρια τοῦ ἁγίου Μιχαὴλ παρ’ ἐκείνοις καὶ τοῖς ὁμόροις ἐκεί-νων ἔστιν ἰδεῖν.
4. nolite (inquit) intendere, &c.] Th. seems to regard θέλων ἐν ταπ., κ.τ.λ. as= τὴν ταπεινοφροσύνην ἐπιδεικνύμενος, τῶν ἀγγέλων τὴν θρησκείαν προβαλλόμενος. Comp. his comm. on ἐν ἐθελοθρησκείᾳ (v. 23); and cf. Aug. Ep. 59: “thelo-humilis…id est, uolens humilis, affectans humilitatem.” Thdt.’s view is more ob-scure, but hardly to be classed (as by Meyer) with Thpht.’s, who supplies ὑμᾶς καταβραβεύειν with θέλων. See Lanfranc.

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[page 295]

Latin Text

elatione tamen sensus sui illa dicunt quae nesciunt,* et ostendunt quia non iuste dicunt.’

et non tenens caput, ex quo omne corpus per tactus et connexus subministratum et coaptatum crescit incrementum Dei.

‘cum conueniat uos illa sectari, quae Christi sunt; in cuius affectum [dum] commune corpus continetur secundum subminis-tratam illis illam gratiam, illud quod secundum Deum est potestis facere incrementum.’ et dein ab illis quae ante erant ostensa facere properat exhortationem:

si mortui estis cum Christo ab elementis huius mundi, quid tam-quam uiuentes in mundo decernitis: ‘ne tangas neque gustaueris neque contrectes’?

‘si ergo sic instituti estis, quasi qui iam et commortui estis Christo et consurrexistis et extra statum istius uitae estis effecti (hoc enim dicit ab elementis mundi huius); qua ratione quasi in praesenti uita conuersantes patimini illos qui leges uobis statuunt

Greek Text

ἐπιδεικνυμένοις καὶ βουλομένοις τοὺς ἀγγέλους προβαλέσθαι προσ-έχητε· ὑπὸ γὰρ τύφου διανοίας λέγουσιν ἃ μὴ ἴσασιν.’

Textual Notes

1 sensu r | nec sunt (for nesc.) C* r 4 in (bef incr.) add C (corr) 6 effectum C H r dum om C H r 11 in mundo om H 13 consti-tuti l 16 conuersamini H

Editorial Notes

1. illa dicunt quae nesciunt] With Chrys., Thdt., Pelag., and the later Gk. commentators, Th. read ἃ μὴ ἑώρακεν.
2. ex quo omne corpus, &c.] See notes on the parallel passage, Eph. iv. 16 (p. 170). The words subministratum…crescit are common to the O. L. and Vulg.; incrementum (but preceded by the prep. in) is the O. L. rendering; tactus (pp. 154, l. 1, note; 170, l. 1, note) is given only by Tichonius.
3. in cuius affectum, &c.] See vv. ll. Something is faulty or wanting in the MSS. I have adopted Jacobi’s con-jecture affectum, and have added a con-junction, without being satisfied with either expedient. Dr J. suggests illius gratiam; but may not illam represent the article? Comp. p. 170, ll. 11, sq.
4. quod sec. Deum est] τὴν κατὰ θεόν, φησίν (Cramer vi. 326).
5. huius mundi] =τοῦ κόσμου. So Vulg. Cf. Rönsch, Itala, p. 420.
6. decernitis] So most of the Latin authorities (Tert., sententiam fertis). The comm. shews that Th. rightly under-stood δογματίζεσθε as passive; cf. Thdt.: πῶς τοίνυν τῶν ταῦτα διδασκόντων ἀνέ-χεσθε; Thpht.: διακωμῳδεῖ ‘δογμ.’ εἰπών. ὡς γὰρ παιδία ἀρτιμαθῆ καθῆσθε (φησίν) δογματιζόμενοι καὶ νομοθετούμενοι τί δεῖ ποιεῖν. And so Oec.: οὐ γὰρ εἶπεν δογματίζετε, ἀλλὰ δογματί-ζεσθε, ὡς ἐν τάξει μαθητῶν καθήμενοι.
   ne tangas, &c.] Vulg., “ne tetigeri-tis,” &c. Si ergo—mundi h.; Lanfranc.
7. hoc enim dicit ‘ab elem.’, &c.] Cf. p. 60, l. 12, note, and on Col. ii. 8. The meaning is here somewhat amplified: ‘the conditions of this present life.’

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[page 296]

Latin Text

et dicunt: hoc manduca, hoc noli tangere, et alia quae huiusmodi sunt?’ et arguens uanitatem traditionis eorum:

quae sunt omnia in corruptione per abusionem, secundum man-data et doctrinas hominum.

‘quorum finis (inquit) corruptela est et degestio, hoc enim solet fieri in omnibus escis.’ haec sunt hominum traditiones, sicut et in superioribus dixit; non legislationem dicit mandata et doctrinas hominum, sed nuperrima illorum.

quae sunt rationem quidem habentia sapientiae in religione simulata et humilitate, et non in parcitate corporis, non in honore aliquo ad satietatem carnis.

† obscurum quidem est dictum. uult autem dicere, quoniam

Greek Text

ἀσαφὲς μέν ἐστιν, βούλεται δὲ εἰπεῖν, ὅτι τὸ ταῦτα παραδιδόναι

Textual Notes

3 abusione H 5 digestio C (corr) r 6 hae r 7 dixit om H 8 nuperrimam C* | nup. illorum om r 9 sed quae r 12 obscure r 13 sq. Coisl. 204, f. 155 a [Cr. vi. 327, Fr. 144] θεόδωρος. ἄλλος φησίν· ἀσαφές, κ.τ.λ.

Editorial Notes

1. hoc manduca, &c.] See above on Phil. iii. 19. Th., with the Gk. expositors mentioned above (p. 295, l. 11, note), necessarily regarded the precepts μὴ ἅψῃ, κ.τ.λ. as those of the false teachers. On the other hand, “the Latin commentators, Hilary (Ambrstr.) and Pelagius, suppose these prohibitions to be the Apostle’s own…So too St Ambrose…We may infer from the language of St Augustine who argues against it, that this was the popular in-terpretation in his day…Jerome however…had rightly interpreted the passage” (Lightfoot, Coloss. pp. 268—9).
2. per abusionem] So Ambrstr. Vulg., “ipso usu.” Abusio is usually κατάχρη-σις—see lexx.
3. degestio]=digestio, see vv. ll. With Th.’s interpretation of this passage, comp. his remarks on Phil. iii. 19 (p. 242, l. 12, sq.). The same view is taken by Chrys., Thdt., Oec., Thpht.
4. haec] For hae (?); cf. vv. ll. See p. 79, l. 8, note.
5. non legislationem, &c.] ‘It is not the ancient Law to which S. Paul refers, but the very modern doctrines of the false teachers.’ Thdt.: ἐντάλματα δὲ καὶ διδασκαλίας οὐ τὸν νόμον ἐκάλεσεν, ἀλλὰ τὴν ἄκαιρον τούτων διδασκαλίαν. On the ar-chaic superlative nuperrimus see the lexx.
   If the reading of C* be preferred, either legislationem or doctrinam must be supplied. Rab. has omitted the phrase nuper. illor., possibly on account of its difficulty.
6. in religione simulata]=ἐν ἐθελο-θρησκείᾳ. The Latin authorities give in religione simply, or (as Vulg.) in super-stitione. Our translator seems to have been led into his not very happy render-ing by the words δῆθεν…βουλ. ἐπιμελ. in Th’s comm. See above on v. 18.
7. non in parcitate corporis] Vulg., “ad non parcendum corpori.” For satie-tatem the O. L. and Vulg. have saturi-tatem.
8. obscurum qu. est dictum] The comm. as represented in our MSS. is scarcely less ambiguous than the text; nor is the Gk. of the catena free from difficulty. In the latter I have ventured to change τινὰς into τινά—the following τῶν διδασκ. is enough to account for the catenist’s substitution of the plural; whilst in the Latin, uidentur and habeant—due, I think, to the influence of the clause ut haec tradantur—have been conformed to the Gk. (δοκεῖ…ἔχειν). Quasi qui…eos should perhaps be read quasi quia…ii; or uero should be omitted, and the sentence run: “quasi quia…eos…ostendit; quasi, &c.” But here the confusion is probably due to the translator, and I have there-fore left the text of the MSS. unchanged. Th.’s meaning is: “S. Paul intends to say that the delivery of these minute pre-cepts (v. 21) passed among the Colossians as a proof of the superior knowledge and deep humility of the false teachers.”

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[page 297]

Latin Text

ut haec tradantur uidetur quidem quod aliquam ostensionem scientiae doctorum habeat, et quasi qui humilitatem uelint studere eos qui erga talia opportune habent; ostendit uero quasi quia et corpori suo parcere nolint, et nihil honoris dignum existi-ment, ut ex omnibus repleant corpus, sed magis continent se a multis propter legis traditionem.* haec autem dicebat, eo quod magna sapiebant illi super abstinentia et quasi qui propter legem etiam escas contempnant. in subsequentibus arguit negotii ipsius miserabilitatem:

Greek Text

δοκεῖ μέν τινα τῶν διδασκόντων ἔνδειξιν ἔχειν γνώσεως· καὶ δῆθεν καὶ μετριοφροσύνης βουλομένους ἐπιμελεῖσθαι τοὺς περὶ ταῦτα ἔχον-τας ἐπιδείκνυσιν, ὡς ἂν καὶ τοῦ σώματος ἀφειδοῦντας καὶ οὐ τίμιον νομίζοντας τὸ διὰ πάντων πληροῦν τὴν σάρκα, ἀλλὰ γὰρ μᾶλλον αἱρουμένους ἀπέχεσθαι τῶν πολλῶν διὰ τὴν τοῦ νόμου παράδοσιν.

Textual Notes

1 uidentur C H r 2 habeant C H r 3 instant (for habent) C (corr) 4 corpore C | uoluit r 5 continens ea multis C* H r: txt C (corr) g 8 escas etiam r 10 τινας cod. edd.

Editorial Notes

3. ostendit uero, &c.] Ut haec tra-dantur is still the subject of the sentence. ‘These prohibitions prove them to be self-denying persons, who, scorning to provide for the wants of the body, practise continual self-restraint in obe-dience to the traditions of the law.’ Lightfoot: “The words οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός are regarded [according to one line of interpretation] as an exposition of the doctrine of the false teachers from their own point of view. So Theodore of Mopsuestia…This able expositor however is evidently dis-satisfied, for he introduces his explana-tion with the words ἀσαφὲς μέν ἐστι, κ.τ.λ.; and his explanation has not been adopted by others. Either the sentence so interpreted becomes flat and unmean-ing…or the Apostle is made to confirm the value of the very doctrines which he is combating.”
4. miserabilitatem] Cf. p. 70, l. 15. Here miserabilitas seems to represent ταπεινότης or τὸ ταπεινόν; cf. p. 298, l. 18.

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[page 298]

Latin Text

si ergo consurrexistis Christo, quae sursum sunt quaerite; ubi est Christus in dextera Dei sedens.

†hoc est: ‘miserabilis est in comparatione uestra illa quae erga ista est sollicitudo, qui iam Christo secundum promissionem consurrexistis, quos conuenit expletis his omnibus sollicitos esse de caelestibus et illam quae in caelis est commorationem imitari,* ubi Christus in dextera Dei residere dignatus est;’ ut dicat: ‘magnum adsecutus est honorem.’ et persistens in exhortatione ipsa adiecit:

quae sursum sunt sapite, non quae super terram.

et quoniam contrarium quodam esse modo uidebatur illis qui super terram commorabantur dicere, ut illa saperent quae in caelis sunt:

mortui enim estis et uita uestra abscondita est cum Christo in Deo.

†‘mortui (inquit) estis praesenti huic uitae;’ hoc enim natura sustinebit. ‘sed et surrexistis.’ etenim et hoc in Christo effectum

Greek Text

ἀντὶ τοῦ· ‘ταπεινὸν πρὸς ὑμᾶς κρινομένη ἡ περὶ τὰ τοιαῦτα σπουδή, τοὺς ἤδη τῷ Χριστῷ κατὰ τὴν ἐπαγγελίαν συναναστάντας· οὓς προσήκει μικρὰ τούτων ἁπάντων φροντίζοντας τὰ ἄνω φαντά-ζεσθαι καὶ τὴν ἐν οὐρανοῖς ἀπομιμεῖσθαι δίαιταν.’

‘τεθνήκατε (φησὶν) ἤδη τῷ βίῳ τούτῳ·’ τοῦτο γὰρ ἡ φύσις δέξεται. ‘ἀλλὰ γὰρ καὶ ἠγέρθητε·’ καὶ γὰρ καὶ τοῦτο ἐπὶ τοῦ

Textual Notes

4 istis C* H 5 expleto haec omnia C H expleta hoc o. r 6 commemo-rationem C* H 7 habitus (aft est) add C H 8, 9 et—adiecit om r 9 adicit C 11—13 et quoniam—sunt om H 11 contrarium om C | quodam…modum C* quendam…modum r 12 esse (bef comm.) add C* | dicit r 17 sed resurrexistis r 18 sq. Coisl. 204 l.c. 22 sq. Coisl. 204 l.c.

Editorial Notes

1. si ergo consurr. Chr.] εἰ οὖν συνηγ. τῷ Χρ. Cf. p. 289, l. 10. The Latin authorities give cum Christo.
2. in comparatione uestra] “For persons in your position,” “as compared with your privileges.”
3. expletis his omnibus] See vv. ll. The translator probably wrote expleta haec omnia; cf. p. 153, l. 15, note. The Gk. suggests “expleta horum omnium diligentia.” Sollicitos esse de cael. is another inadequate rendering; φαντάζεσ-θαι seems to have been read as φροντίζειν, or understood as equivalent to it.
4. dignatus est] See vv. ll. The reading of the MSS. appears to have resulted from the combination of the two forms dign. est (κατηξιώθη) and the more usual “dignus est habitus.”
   ut dicat, ‘magnum,’ &c.] Cf. p. 138, l. 12, sq.

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[page 299]

Latin Text

est, ut et in nobis fiat; de quibus nulla poterit esse ambiguitas. sed incertum est hoc interim, eo quod nec ipsum uidemus Christum. in Dei ergo uirtute, qui et hoc ipsud perficiet, cum ipso Christo, qui horum est primitiae, qui interim non uidetur; sed nec illud uidetur, quod futurum est.* quid ergo?

cum Christus adparuerit uita uestra, tunc et uos cum ipso adparebitis in gloria.

‘sed atubi ille de caelo adparuerit, qui est principatus in-mortalis uitae uestrae, adparebitis et uos in iisdem, aeternae uitae et futurae gloriae fruitionem adsecuti.’ sic et eiciens illam conuer-sationem quae sub lege est per illa quae futura sperantur, egre-ditur iterum ad exhortationem; et ostendens quoniam non solum inconueniens illis sit peccare, eo quod non sint sub lege, sed multo magis eis aptum sit illa quae ueritatis sunt perficere, si tamen consequentia illis agere uoluerint quae per Christum fieri spe-rantur:

mortificate ergo membra uestra quae sunt super terram.

quia inmortales post resurrectionem effecti, peccare ultra non poterimus; mortales uero sequitur ut peccent. sicuti ergo ex diuersis membris peccatorum compositum mortalem hominem

Greek Text

Χριστοῦ, καὶ ἀμφιβάλλειν ἔσεσθαι καὶ ἐπὶ ἡμῶν οὐδαμῶς οἷόν τε. ἀλλὰ ἄδηλον τέως τοῦτο ἐπεὶ μηδὲ αὐτὸν ὁρῶμεν τὸν Χριστόν. ἐν οὖν τῇ τοῦ θεοῦ δυνάμει τοῦ κατεργαζομένου τοῦτο σὺν αὐτῷ τῷ Χριστῷ τῇ τούτων ἀπαρχῇ τέως ἐστὶν ἀφανὲς τὸ ἐσόμενον.

Textual Notes

1 in om H 4 in (bef Chr.) add C H (corr) r: v. Gk. 8 adubi C H ait ubi r | immortalitatis r 9 eodem (for iisdem) C (corr)

Editorial Notes

4. qui interim…sed nec illud] The translator has again missed the idea and construction of the Gk. Possibly in the original ἀοράτῳ (s. ἀφανεῖ) ὄντι preceded the second τέως, and the Latin should have run: “in Dei ergo uirtute qui et hoc perficiet, cum ipso Christo qui horum est primitiae, qui non uidetur, interim inuisibile est illud quod futurum est.”
5. principatus] = principium (ἀρχή); see lexx.
6. eiciens illam conuer., &c.] Thdt.: ἐπειδὴ δὲ τὰς νομικὰς παρατηρήσεις ἐξέβα-λεν, ἵνα μὴ νομίσωσιν ἄδειαν ἔχειν τοῦ ἁμαρτάνειν, ἀναγκαίως καὶ περὶ τούτου σοφῶς ὑποτίθεται τὰ προσήκοντα. ‘νεκρώ-σατε οὖν,’ κ.τ.λ.
7. mortales uero sequitur, &c.] τοῖς θνητοῖς δὲ ἕπεται τὸ ἁμαρτάνειν. Cf. p. 173, ll. 7, 17.
   ex diuersis membris, &c.] Cf. Seve-rianus ap. Cramer. vi. 330: σάρκα καλεῖ τὴν ἁμαρτίαν, ἧς καὶ τὰ μέλη καταρι-θμεῖ· καὶ ἀρίθμησας τὸν ἐκ τούτων τῶν

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[page 300]

Latin Text

subponit, propter quod et mortales talia agere possint. nam quod dixit: membra quae sunt super terram, ut dicat ‘actus prauos, qui solent mortales sequi, et secundum praesentem hanc uitam, dum in terra conuersamur, adnasci.’ quae sunt ergo haec membra?

fornicationem, immunditiam, passionem, concupiscentiam malam et auaritiam, et idolorum custodiam.

notandum quoniam et ‘idolorum culturam’ auaritiam uocauit, quasi quia ad similitudinem eius a Deo possit diuellere. nec enim possibile est, ut quis se a prauis abstineat negotiis qui plus habendi cupiditate tenetur. et ostendens quoniam non potest quis ista sine noxa facere:

propter quae uenit ira Dei super filios diffidentiae.

‘non solum peccare nos absurdum est, sed et resurgentes, si deliquerimus, poenam necessariam expectabimus.’

in quibus et uos ambulastis aliquando, quando uiuebatis in iisdem.

‘dudum quidem agebantur ista a uobis, quando cum praesenti

Greek Text

μελῶν συνεστῶτα ἄνθρωπον παρακε-λεύεται ἀπεκδύσασθαι τὸν παλαιὸν ἄνθρ. σὺν ταῖς πράξεσιν αὐτοῦ. ὥστε ὁ παλαιὸς ἄνθρωπός ἐστιν τὸ φρόνημα τὸ τῆς ἁμαρτίας· μέλη δὲ αὐτοῦ αἱ πράξεις τῶν ἁμαρτη-μάτων.

Textual Notes

1 possuut C* 3 quo (for qui) C* quos C (corr) H r b 8 et om r 9 quasi quae a similitudine Dei eos r | diuelli C (corr) 10 abst. om H | negotiis abst. r 11 ut ostenderet r 12 istam C* 14 nos pecc. r 15 derelin-querimus C* H delinquerimus C (corr): txt r 18 ista om r

Editorial Notes

2. ut dicat, &c.] Robert of B.: “uel actus prauos dicit membra, quos solent mortales sequi dum in terra con-uersantur.” Lanfranc (in the interlinear gloss): “membra uestra, prauos actus.”
3. passionem]=πάθος. So Iren.^{int.}, Tichonius; thus the Vulg. renders the word in Rom. i. 26; 1 Thess. iv. 5 (q. v.).
4. et idolorum custodiam] Read per-haps: “[quae] est idolorum custodia.” Cust. is in the next line exchanged for culturam, neither word being supported by the Latin versions, which have seruitus here as in Eph. v. 5.
5. quasi quia ad sim., &c.] Cf. supra, on Eph. v. 5: “eo quod similiter a Deo potest auertere.”
6. qui plus habendi, &c.] τὸν ὑπὸ τῆς πλεονεξίας κατεχόμενον.
7. diffidentiae] So O. L.; Vulg., “incredulitatis.”
8. deliquerimus] See vv. ll., and cf. p. 200, l. 1 (vv. ll.). The form derel. seems to have originated in a correction of rel. which left the first two letters unexpunged.
   poenam nec. exp.] See on 2 Thess. i. 9.
9. quando uiu. in iisdem] O. L., Vulg., “cum uiueretis in illis.”

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[page 301]

Latin Text

uita totam spem uestram demetiebatis, nihil amplius expec-tantes.’

nunc uero deponite et uos omnia.

‘iam ultra secundum illa uiuere uos non conuenit, qui maxime in inmortalitate eritis, in qua consistere nunc in forma existi-mamini; sed discedendum nobis est ab his omnibus.’ a quibus? illis:

iram, indignationem, malitiam, blasphemiam, turpiloquium ex ore uestro. nolite mentiri in inuicem.

non dixit ‘alterutrum,’ sed in inuicem; hoc enim uult dicere, quoniam ‘non est iustum, ut cum simulatione uobis narretis, sed sincera mente.’ et quoniam membra nominauit actus seipsum sequentes, adiecit:

exspoliantes uos ueterem hominem cum actibus suis.

‘ex integro (inquit) conuenit uos mortalem deponentes ho-minem deponere etiam et actus consequentes illum.’

et induentes uos nouum, qui renouatur in agnitionem secundum imaginem eius qui creauit eum.

‘consentanea agere debetis huic nouo quem induti estis,

Textual Notes

1 dimetiebatis C (corr) r demecieratis H (corr) r 3 deponere H 6, 7 a quibus illis om r 9 mentire C* | in om H 11 simulationem C* 12 sed ipsum sequens C* id ipsum persequens C (corr): txt H r 13 adicit r 17 et om H

Editorial Notes

1. demetiebatis]=demetiebamini (dim.). Comp. Rönsch, Itala, pp. 297, sq.
2. turpiloquium] So O. L.; Vulg., “turpem sermonem.” See Rönsch, Itala, p. 222.
3. non dixit ‘alterutrum’] οὐκ εἶπεν μὴ ψ. ἀλλήλους, ἀλλ’ ‘εἰς ἀλλήλους’ [?]. Inuicem is our translator’s rendering of ἀλλήλων in 14 out of the 17 places where it occurs in the text of these Epistles. Alteruter is used in Gal. v. 26; Eph. iv. 32; 2 Thess. i. 3. Here he varies the rendering, perhaps to avoid monotony, and thus draws the reader’s attention off from the real point of contrast [between ψεύδεσθαί τινα and ψ. εἴς τινα].
4. actus seipsum, &c.] ἐπειδὴ δὲ μέλη ἐκάλεσεν τὰς ἑαυτῷ ἑπομένας πρά-ξεις…”The Apostle having designated sinful courses a man’s ‘members,’ pro-ceeds to speak of the person to whom they belong.” See p. 300, l. 2, and just below, l. 16; and cf. Thdt. ad h. l.: οὕ-τως διδάξας τίνα ἐκάλεσεν τοῦ σώματος μέλη, δείκνυσιν καὶ αὐτὸ τὸ σῶμα, οὗ ταῦτα τὰ μέλη.
5. quem induti estis] =ὃν ἐνεδύσασθε. See lexx. s.v. indui.

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[page 302]

Latin Text

renouati et facti secundum imaginem eius, qui istius recreationis uobis auctor extitit;’ ut dicat, ‘Christi.’—‘itaque enim inconuerti-biles manere uos in bono per omnia conuenit, hoc enim uobis in futuro aderit, pro possibilitate in praesenti uita.’ deinde et ostendens huius recreationis bonum:

ubi non est gentilis et Iudaeus, circumcisio et praeputium, bar-barus et Scytha, seruus et liber, sed omnia et in omnibus Christus.

‘atubi (inquit) in illa transformatione constiterimus, ultra non erit discretus Iudaeus et gens. nam circumcisionis et prae-putii discretio interempta est, eo quod inmortales sumus effecti, ita ut neque barbarus neque liberi neque serui poterint ulterius perspici, Christo in omnibus adparente, ad cuius similitudinem inmortalitate potiemur.’ illos ergo qui hunc modum induti sunt hominem et in illo sunt effecti secundum formam, quae conueni-unt obseruare?

induite ergo uos ut electi Dei, sancti et dilecti, uiscera miseri-cordiae, benignitatem, humilitatem, mansuetudinem, patientiam.

per omnia ista suasit, ut illam quae inuicem est caritatem in nobis custodiamus; caritatis enim opera sunt ista. et perma-nens in hisdem adicit:

sufferentes in inuicem et donantes uobis ipsis, si aliquis ad aliquem habet querelam.

et hoc exemplo illis suadere cupiens adiecit:

sicut et Christus donauit uobis, ita et uos.

Textual Notes

3 hic C* H: txt C (corr) 7 scitta C schita H 9 gentilis C (corr) r 13 hoc modo C (corr) huiusmodi r 15 obseruare om H conuenit obseruari C (corr): txt C* r 18 in om H* 23 hoc om r | adicit C ait r

Editorial Notes

1. recreationis] See above, on Col. i. 15, 16.
2. ut dicat ‘Christi’] Chrys.: κατ’ εἰκόνα Χριστοῦ· τοῦτο γάρ ἐστιν ‘κατ’ εἰκ. τοῦ κτίσ. αὐτόν.’ Similarly Thdt., citing Rom. viii. 20; Phil. iii. 21.
   inconuertibiles] ἀτρέπτους. See Rönsch, Itala, p. 115. Cf. p. 26, l. 11, note.
3. gens]=gentilis. With the comm. cf. pp. 57, l. 14, sq.; 150, l. 6, sq.
4. poterint] Cf. p. 163, l. 24, note.
5. hunc modum] Read perhaps hunc nouum (cf. p. 301, l. 19); or possibly nouum may have fallen out after modum.
6. mansuetudinem] πραΰτητα. Cf. Gal. v. 23, supra. Vulg., “modestiam.”
7. sufferentes] So Sedul. Scot. O. L. and Vulg., “supportantes.”
8. Christus] So Ambrstr. Vulg., “Dominus.” ὁ Χριστός is the reading of Chrys., Thdt.

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[page 303]

Latin Text

deinde ad instaurationem dictorum:

super omnia haec caritatem.

compendiose dicere uult: ‘caritatis habete diligentiam, ex qua horum directio efficitur.’ et ostendens caritatis utilitatem adiecit:

quae est uinculum perfectionis.

‘etenim in futuro (inquit) saeculo atubi constiterimus, in illud quod praeceptum est adhuc (id est, caritatem) conligati in inuicem permanebimus, nullam separationem ulterius sustinentes; tenebimur uero in concordia illa quae erga alterutrum est.’ id-ipsum aliter:

et pax Dei uigeat in cordibus uestris.

sciens enim beatus Paulus quoniam caritate manente omnia facile diriguntur, illis uero quae contraria sunt tenentibus nihil efficitur ex illis quae conueniunt; omni loco de caritate multum facere uidetur sermonem. et ostendens exhortationis utilitatem adiecit:

in qua et uocati estis in uno corpore; et grati estote.

‘unum quoddam corpus per regenerationem facti sumus; eui-dens est autem quoniam in pace sumus uocati, eo quod nec

Textual Notes

1 staurationem H confirmationem r 2 omnem hanc C H r 3 hebete C* | et (aft dilig.) add C* H 4 caritatem H | adicit C r 6 inquit in fut. r | adubi C* H ubi C (corr) l 7 caritati C 10 alterutrum (for aliter) r 15 uidetur om H 16 adicit C r

Editorial Notes

1. ad instaurationem d.] Ad con-firmationem (see vv. ll.) is a manifest but probably correct gloss. The original may perhaps have been καὶ ἐπισφίγγων τὰ λεγόμενα. Super omnem hanc must be a copyist’s error; cf. Eph. i. 23, where a similar confusion has found its way into the O. L.
2. ex qua h. directio eff.] ἐξ ἧς τούτων γίνεται ἡ κατόρθωσις. Cf. p. 51, l. 9, note.
3. quae est uinc. perfect.] ἥτις ἐστὶν σύνδεσμος τῆς τελειότητος. So Chrys. (ad h. l.), Thdt., &c. The Latin versions represent the reading ὅ ἐστιν, κ.τ.λ. Ambrstr. gives “unitatis” (ἑνότητος). Perfect., the resurrection state; see p. 282, l. 2, note.
4. in futuro…sustinentes] Cited by Lanfranc.
5. et pax Dei] So Ambrstr.; the other Latin authorities have “Christi.” Vigeat, βραβευέτω; Vulg. “exsultet”—renderings almost equally unsatisfactory. See on ch. ii. 18.
6. de caritate multum, &c.] Cf. Gal. v. 6, vi. 2; Eph. iv. 2, &c.
7. unum quoddam corpus, &c.] Cf. p. 164, ll. 2, 7; 170, ll. 20—1.

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[page 304]

Latin Text

corpus sibi ipsi umquam scit dissentire. ita conuenit uos, ob hanc ipsam uocationem operibus gratos habitu uos ostendi, custo-dientes illam erga alterutrum integram uocationem.’

uerbum Dei inhabitet in uobis ditissime.

‘sit (inquit) in uobis larga Christi doctrina.’ quemad-modum?

in omni sapientia docentes et admonentes uos ipsos.

‘sic illorum assiduam habete memoriam, ut semper uideamini uos ipsos docere et admonere, consequentem ei doctrinae conuer-sationem ostentantes. sic enim erit ditissima in uobis eius doctrina, si semper haec eadem cogitantes in uestro sensu eam custodire uolueritis.’ nam quod dixit, in omni sapientia, ‘sapientiam’ uocauit illum intellectum qui de istis est.

psalmis hymnis et canticis spiritalibus, in gratia cantantes in cordibus uestris Deo.

‘semper (inquit) in sensu uestro gratias agite Deo pro quibus talia praestitit uobis.’

et omne quodcumque facitis in uerbo aut in opere, omnia in nomine domini Iesu, gratias agentes Deo et Patri per ipsum.

‘et quodcumque (inquit) aut dicitis aut agitis, intuentes in Christo, debitam gratiarum actionem Deo et Patri referre pro-perate pro illis quae per Christum uobis sunt praestita.’ etenim

Textual Notes

1 uos om C (corr) 4 domini C Christi r | habitet in u. abundanter. Ditis-sime sit, &c. r 7 ipsos om H 9 eis C H r 16 qui (for pro quibus) C (corr) 21 Christum C (corr) 22 in (aft etenim) add r

Editorial Notes

1. conuenit uos…oper. gratos habitu uos ost.] προσήκει ὑμᾶς ἐπὶ τῶν ἔργων εὐχαρίστους φαίνεσθαι τῷ τρόπῳ (?). The repetition of uos is possibly a copyist’s error.
2. uerbum Dei] See vv. ll. Rab. has followed the reading of the Vulg.; of the other two readings I have preferred Dei, since this accords with Thdt.’s text, and the change into dni would have been readily made by a scribe whose eye was used to Christi in this place.
   ditissime] See vv. ll. In Rab. the Vulg. rendering abundanter has thrust itself in before ditiss., and the latter word is treated as the first of the next sentence: “ditissime sit (inquit), &c.” Larga however answers in the comm. to πλουσίως.
3. consequentem ei doctr. conuers.] If eis, the reading of the MSS., be re-tained, doctr. must be rejected as a gloss.
4. illum intellectum, &c.] See above, on c. i. 9.
5. semper (inquit), &c.] For a fuller exposition see p. 182, l. 5, sq.

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[page 305]

Latin Text

psalmis et hymnis et canticis spiritalibus gratiarum actionem uocauit, hoc dicens quoniam ‘in cordibus uestris gratias agite Deo;’ aut ‘quodcumque aut dicitis aut agitis, sic et dicite et agite, sicut iustum est dicere illos qui talia adsequi digni sunt habiti.’ haec enim est uera gratiarum actio. deinde et in hac parte imitans illa quae ad Ephesios scripserat, uertitur ad spe-cialem consolationem, dicens:

mulieres, uestris subditae estote uiris, sicut conuenit, in Domino.

uxores iubet subditas esse maritis.

uiri, diligite uxores uestras et nolite exacerbari ad illas.

uiros admonet diligere suas uxores, nec moleste erga illas uersari.

filii, oboedite parentibus per omnia; hoc enim est beneplacitum in Domino.

suadet filiis ut audiant parentibus.

patres, nolite exacerbare filios uestros, ut ne animo deficiant.

patribus suadet, ut non ex superfluo tristent filios suos.

serui, oboedite per omnia dominis uestris qui sunt secundum carnem, non ad oculum seruientes sicut hominibus placentes, sed in simplicitate cordis timentes Dominum; omne quodcumque facitis ex

Textual Notes

1 psalmos et hymnis et canticis spiritalibus C* H psalmos et hymnos et cantica spiritalia C (corr) 8 uestrae C H | conueniat H 10 exacerbare C* H 13 fili C* | est om H 15 obaudiant C (corr) r 16 exaceruare C* 17 superflue (for ex superfluo) r

Editorial Notes

1. psalmis…uocauit] τὸ γὰρ ‘ψαλ-μοῖς,’ κ.τ.λ., τὴν εὐχαριστίαν εἶπεν.
2. imitans illa quae ad Eph. scr.] Cf. p. 116, l. 5, note; and on Col. i. 16, 19, 22, 25, &c. For the present parallel see p. 182, l. 19, sq. Consol. =παράκλησιν.
3. exacerbari] Vulg. “amari esse.” In v. 21 the same verb has been used by our translator to represent ἐρεθίζειν (or possibly, παροργίζειν); the Vulg. para-phrases “ad indignationem provocare.”
4. beneplacitum] εὐάρεστον. Vulg. placitum.
5. ut ne animo deficiant] A combi-nation of the Latin versions “ne deficiant” (O. L.), and “ut non pusillo animo fiant” (Vulg.). Cf. Gk.: ἵνα μὴ ἀθυμῶσιν.
6. ex superfluo] ἐκ περισσοῦ.
7. qui sunt secundum carnem] Vulg. “carnalibus”; cf. Eph. vi. 5. Timentes Dominum: so Am., Fuld., Ambrstr., Sedul. Scot. Thdt. reads τὸν θεόν. Omne quodcumque = πᾶν ὅτι ἐάν; the O. L. and Vulg. follow the reading ὅ ἄν. Domino enim Chr. seruientes; the Latin versions omit the conjunction, and it has been erased accordingly by the correctors; see vv. ll. (p. 306).

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[page 306]

Latin Text

animo operamini quasi Domino et non hominibus, scientes quoniam a Domino accipietis retributionem hereditatis; Domino enim Christo seruientes.

iubet et seruos oboedire suis dominis, inspicientes in illam mercedis remunerationem, quae a Deo illis tribuetur pro fideli seruitio. ‘et ita facite sicut et iustum est facere eos qui a Deo mercedem sibi tribui expectant, non sicut hominibus seruientes, sed sicut illi, a quo et mercedum uicem sibi tribui expectant.’ quibus adicit:

qui enim nocuerit, recipiet quodcumque nocuit; et non est per-sonarum acceptio apud eum.

quoniam etsi aliqua ratione iniuste eos domini adfligere uolue-rint, non erunt innoxii, Deo scilicet nullius personam aut acci-piente aut reuerente.

domini, quod iustum est et aequum seruis praebete, scientes quia et uos habetis dominum in caelis.

et dominis suadet, ut illud quod condecet seruis tribuant, humane erga eos agentes et in opere dilectionem illis praebentes, et diligentiam illorum adhibentes prout potest; et ueniam illis delinquentibus tribuant, cum eos peccare acciderit. hoc enim dicit iustum et aequum, non ut aequales sibi eos esse existiment; qui fieri enim potest, quando, ut seruiant serui et cum integro seruiant affectu, tanta scripsit? suadet autem et his haec cus-todire illa memoria, quia et ipsi sint sub domino illo qui in caelis est. et iterum ad commune uertitur:

Textual Notes

2 enim om C (corr) H (corr) 5 remunerationum C (corr) | retribuetur H 8 mercedem uicissim r 14 reuertente C* 19 possit C (corr) 20 ac-cederit C* 21 dicit om H 22 qui om r 23 effectu C* r 25 exhortationem (bef uertitur) add C (corr) ad communionem u. et ait r

Editorial Notes

10. nocuerit…nocuit] Similarly Aug. (“nocet…nocuit”); Vulg. “iniuriam facit…inique gessit.” Apud eum: cf. Eph. vi. 9, vv. ll. Here the words are not represented in Thdt.’s text, whilst Chrys. reads παρὰ τῷ θεῷ. Apud eum seems to find place only in the Coptic (Tisch. ad h. l.). I have retained it in deference to the MSS.; but it is very possibly a scribe’s error for apud Deum.
11. in caelis] ἐν οὐρανοῖς. So Chrys., Thdt., &c. (from Eph. vi. 9). Vulg. “in caelo” (Fuld., caelis).
12. non ut aequales] Thdt. ἰσότητα οὐ τὴν ἰσοτιμίαν ἐκάλεσεν, ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν. Cf. Philem. arg.

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[page 307]

Latin Text

orationi insistere, uigilantes in ea cum gratiarum actione.

praecepit sobria mente assidue orare, atque gratias agere pro illis bonis quae sibi sunt a Deo tributa.

orantes simul et pro nobis, ut Deus aperiat nobis ostium uerbi loqui mysterium Christi, propter quod et ligatus sum; ut mani-festem illud, sicut conuenit me loqui.

‘sed et pro nobis (inquit) orate ut cooperetur nobis Dominus et docere omnes possimus illam quae in Christum est ueritatem, pro quo et adligatus sum ad praesens.’

in sapientia ambulate ad eos qui foris sunt, tempus redimentes.

‘cum prudentia (inquit) illis qui extranei sunt a fide discep-tamini, praesens tempus, prout conueniens est, probe uobis adu-tentes;’ eo quod ille qui comparat aliquid, ad usum suarum utilitatum illud comparat. hoc uoluit dicere, quoniam ‘prae-senti tempore, in quo mala abundant, pro uirium uestrarum qualitate illud agere properate quod uobis expedire cognoscitis; ut et mercedes uobis in futurum pro hac conuersatione prouide-atis, pro quibus ita in praesenti saeculo commoramini.’

sermo uester semper in gratia sale sit conditus, scire quemad-modum uos conueniat unicuique respondere.

‘properate (inquit) illa quae prudentiae semper plena sunt proloqui, considerantes quod oporteat unicuique dare responsum; conuenienter disputantes, ita ut magis donum aliquod ex uestris sermonibus perfici uideatur.’ his adiecit:

Textual Notes

5 manifestum H 11 cum prudentiam quit C* 12 probe om r 17 pro hanc conuersationem C* 23 aliquid C* r aliquot H 24 adicit C

Editorial Notes

1. insistere] προσκαρτερεῖτε. The Latin versions give “instate.” Cum (for in) gr. actione; so Ambrstr.
2. uerbi loqui] Vulg. “sermonis” (Fuld., uerbi), “ad loquendum.” Ligatus is an O. L. rendering; Vulg. “uinctus.”
3. pro quo] Read perhaps pro qua.
4. disceptamini]=disceptate; a de-ponent form to correspond with some such middle as διαλέγεσθε. Cf. p. 8, l. 4, note.
5. praesens tempus, &c.] Lanfranc: “pr. t. ad utilitatem nostram compa-rantes.”
   adutentes] This very rare form is supported by both our MSS. here and below on 1 Tim. v. 3. Vobis: “for your own purposes,” “to your own ad-vantage”; see p. 181, l. 14, note.
6. scire] εἰδέναι; cf. loqui (l. 5). Vulg. “ut sciatis”; and so the O. L. Donum aliquod=χάρισμά τι.

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[page 308]

Latin Text

illa quae circa me sunt omnia nota uobis faciet Tychicus, caris-simus frater et fidelis minister et conseruus in Domino; quem misi ad uos ad hoc ipsum, ut cognoscat ea quae circa uos sunt et con-soletur corda uestra, cum Onesimo fideli et carissimo fratre qui est ex uobis. omnia uobis nota facient, quae hic aguntur.

‘quoniam omnia uobis nota faciet Tychicus illa quae erga me sunt, propterea a me directus est cum Onesimo fratre, qui a uobis uenerat, ita ut nota uobis faciant quae erga nos sunt, et oblectent uos per suum aduentum, omnia quae hic aguntur mani-festa facientes uobis.’

salutat uos Aristarchus concaptiuus meus, et Marcus, nepos Bar-nabae, de quo mandatum accepistis ut, si uenerit ad uos, suscipiatis illum.

deinde salutat eos ab Aristarcho, quem et captiuum suum edicit esse, utpote conligatum sibi; et a Marco quem nepotem dicit esse Barnabae, de quo etiam mandatum eos accepisse edicit ita ut uenientem eum recipiant. dicit autem eos accepisse man-datum non ab alio aliquo, neque a se, sed ab illo qui praedicaue-

Textual Notes

6, 7 quoniam—sunt om r 8 faciet C* faciat H: txt C (corr) r [faciet—ad-ventum ad calc. C] 11 nepus H 14 concaptiuum C (corr) 18 ab (bef alio) om H*

Editorial Notes

3. ut cognoscat ea quae circa uos sunt] ἵνα γνῷ τὰ περὶ ὑμῶν; the reading of the Vulg. But, as Dr Lightfoot has observed (Colossians, p. 321, note), Theodore’s “comment implies the other” reading, viz. ἵνα γνῶτε τὰ περὶ ἡμῶν. See l. 8: “ita ut nota uobis faciant quae erga nos sunt” (=ἵνα γνωρίσωσιν ὑμῖν τὰ περὶ ἡμῶν).
4. fideli et carissimo] The Latin versions reverse the order of the adjec-tives.
5. Marcus, nepos Barnabae] Cf. l. 15. The Latin versions give “conso-brinus.” Our translator, who in 1 Tim. v. 4 uses nepotes for ἔκγονα, seems here to have employed the word in the sense of nephew (“sister’s son,” E. V.), regard-ing ἀνεψιός as=ἀδελφιδοῦς. Of this use of ἀνεψιός there appears to be no certain example before the beginning of the 7th cent. In the 8th century (?) the opinion that Marcus was St Paul’s nephew is expressed by Sedul. Scot., who, while retaining the Vulgate rendering of ἀνεψ., explains: “filius sororis Barnabae.”
   Possibly however nepos was used by our translator as an equivalent of conso-brinus, a sense which the word seems oc-casionally to have borne in late Latin; see Ducange, s. v. In either case its em-ployment here appears to be an argument for assigning a late date to this transla-tion.
6. captiuum suum] = concaptiuum; see text. Conligatum sibi=συνδεδεμένον αὐτῷ.
7. ab illo qui praedicauerat, &c.] i.e. Epaphras; see p. 257, l. 9, note. Thdt., true to his conviction that S. Paul was

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[page 309]

Latin Text

rat eis euangelium; neque a se, quod fieri non poterat eo quod necdum uiderat eos.

et Hiesus qui dicitur Iustus, qui sunt ex circumcisione; hi soli sunt cooperarii mei in regnum Dei, qui facti sunt mihi solatium.

salutat eos et ab Hiesu, qui cognominatur Iustus. hos solos dicit de illis qui ex circumcisione crediderunt cooperarios sibi esse in euangelio; quos et solatium sibi praebuisse dixit.

salutat uos Epaphras qui ex uobis est, seruus Christi, semper sollicitus pro uobis in orationibus, ut stetis perfecti et repleti in omni uoluntate Dei. testimonium (inquit) perhibeo ei, quoniam habet multum zelum pro uobis et pro his qui in Laodicia sunt et eis qui in Hierapoli.

deinde salutat eos ab Epaphra qui praedicauit eis, dicens multam sollicitudinem habere eum de eis, ita ut oret ut firmi permaneant in fide. dicit enim apostolus testimonium perhibere ei, quam multam sollicitudinem de illis habet, necnon et illis qui in Laodicia sunt et in Hierapoli.

salutat uos Lucas, medicus carissimus, et Demas.

salutat eos et a Luca medico, qui euangelium conscripsit, nec-non et Dema. deinde scribit eis:

salutate eos qui in Laodicia sunt fratres, et Nympham, et eam quae in domo eorum est ecclesiam.

Textual Notes

1 enim add C H r | non om C* 3, 5 Iesus, Iesu r 10 haberet r 11 eorum C H 16 eis C H r 17 Laodecia C (corr) 21 et (aft sunt) add C H | Nimpham C Nymfam H

Editorial Notes

personally known to the Colossians, takes exactly the opposite view: καὶ τοῦτο δηλοῖ ὡς τεθεαμένος αὐτοὺς ἔγραψεν τὴν ἐπιστολήν. μετὰ γὰρ τὴν γεγενημένην αὐτῷ τε καὶ τῷ μακαρίῳ Βαρνάβᾳ περὶ τοῦ Μάρκου φιλονεικίαν τῇ Φρυγίᾳ καὶ τῇ Γαλατίᾳ τὴν διδασκαλίαν προσήνεγκεν. εἰκὸς οὖν ὅτι τότε τὰς περὶ αὐτῶν [v. l. αὐτοῦ] δέδωκεν ἐντολάς. Chrys. (followed by Thpht.) offers a third suggestion: ἴσως παρὰ Βαρνάβα ἐντολὰς ἔλαβον.
4. cooperarii] O. L. and Vulg., “adiu-tores,” and for solatium (παρηγορία), “solatio.”
11. zelum] ζῆλον. So Chrys., Thdt., &c. The Latin versions have “laborem,” representing πόνον. Pro his…et eorum (vv. ll.)=ὑπὲρ…τῶν…καὶ τῶν, κ.τ.λ.
19. qui euang. conscr.] Thdt.: οὗτος καὶ τὸ θεῖον συνέγραψεν εὐαγγέλιον καὶ τὴν ἱστορίαν τῶν πράξεων.
21. qui in L. sunt fratres] τοὺς ἐν Λαοδικείᾳ ἀδελφούς. Vulg., “qui sunt Lao-diciae.” For eorum the Latin versions

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[page 310]

Latin Text

‘salutate (inquit) illos qui in Laodicia sunt, et Nympham cum omnibus suis, qui in domo eius sunt.’ et adiecit:

et cum lecta fuerit epistola apud uos, facite ut et in Laodicen-sium ecclesia legatur; et quae ex Laodicia est, ut et uos legatis.

itaque hanc epistolam, postquam ab illis fuerit lecta, legi et in Laodicensium ecclesia praecipit. dicit autem eis, ut et illam quae ex Laodicia est legant; non quia ad Laodicenses scribit.

Textual Notes

2 in do (for in domo) C* | adicit C r 6 ecclesiam C*

Editorial Notes

have “eius”; and αὐτοῦ is the reading followed by Chrys., Thdt., &c., and ap-parently by Th. himself in the comm. Possibly eorum is due to a copyist, who was misled by the immediately preceding et fratres; see vv. ll.
4. quae ex L. est] The Vulg. inter-prets rather than translates: “ea[m] quae Laodicensium est.”
7. non quia ad Laodicenses scribit] Thdt.: τινὲς ὑπέλαβον καὶ πρὸς Λαοδικέας αὐτὸν γεγραφέναι· αὐτίκα τοίνυν καὶ προσ-φέρουσιν πεπλασμένην ἐπιστολήν· ὁ δὲ θεῖος ἀπόστολος οὐκ ἔφη “καὶ τὴν πρὸς Λαοδικέας·” ἀλλὰ “καὶ τὴν ἐκ Λαοδι-κείας.” ἐκεῖνοι γὰρ πρὸς αὐτὸν περί τινων ἔγραψαν. εἰκὸς δὲ αὐτοὺς ἢ τὰ ἐν Κολοσ-σαῖς γενόμενα αἰτιάσασθαι, ἢ τὰ αὐτὰ νενοσηκέναι· διὸ καὶ ταύτην εἶπεν τὴν ἐπι-στολὴν κἀκείνοις ἀναγνωσθῆναι. That the letter was addressed by the Laodiceans to S. Paul had been held by expositors earlier than Th.; see Chrys. ad h. l.: τινὲς λέγουσιν ὅτι οὐχὶ τὴν Παύλου πρὸς αὐτοὺς ἀπεσταλμένην, ἀλλὰ τὴν παρ’ αὐτῶν Παύλῳ. οὐ γὰρ εἶπεν “τὴν πρὸς Λαοδι-κέας,” ἀλλὰ “τὴν ἐκ Λαοδικείας” (φησὶν) γραφεῖσαν—(a passage cited anonymously in Cramer’s Catena [vi. 339], and ap-pearing also in Oec., partly under the name of Photius). The opinion as to the Laodicean origin of the Epistle is “distinctly expressed in the rendering of the Peshito” (ܕܡܢ ܠܕܝܩܝܐ)—cf. Lightfoot, Colossians, p. 340, sq.
With regard to the existence of a forged Ep. to the Laodiceans at the period when Theodore wrote, cf. Hieron. de virr. illustr. 5: “legunt quidam et ad Laodicenses, sed ab omnibus explo-ditur.” Dr Jacobi (prooem. ad Col. ii.—iv.) remarks: “Theodorus fere pri-mus testimonium fert de subornata eius-dem tituli epistola.”
The paragraph apostolus—inferebantur has been copied by Lanfranc, whose own comment is: “de dubitationibus suis Laodicenses epistolam ad Aposto-lum scripserunt, quam Apostolus Colos-sis legi praecipit, ut eorum Laodicen-sium nunc uisa dubitatione sciant quid respondeant…haec si esset apostoli ad Laodicenses, diceret non ‘Laodicensium’ [=τὴν ἐκ Λ.]”…Robert of B. has mixed up Lanfranc’s remarks with Th.’s, adding an example of the Laodicean dubitationes, and assigning the whole of this medley to Ambrose: “Am. non est ita accipi-endum quod b. Paulus umquam Laodi-censibus misisset epistolam; quia tunc [non] diceret ‘epistolam Laodicensium,’ sed potius ‘quae est ad Laodicenses.’ epistola enim mittentis est, non eius cui mittitur. sed Laodicenses apostolo mi-serant epistolam aliqua reprehensione digna continentem, interrogantes de resurrectione mortuorum et de non-nullis aliis quaestionibus. hanc epistolam ut Colossenses legant hortatur apostolus, ut uideant interrogationes illorum et re-

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[page 311]

Latin Text

unde quidam falsam epistolam ad Laodicenses ex nomine beati Pauli confingendam esse existimauerunt; nec enim erat uera epistola. aestimauerunt autem quidam illam esse, quae in hoc loco est significata. apostolus uero non ‘ad Laodicenses’ dicit, sed ‘ex Laodicia,’ quam illi scripserant ad apostolum, in qua aliqua reprehensionis digna inferebantur; quam etiam hac de causa iussit apud eos legi, ut ipsi reprehendant se ipsos discentes quae de illis sunt scripta. et propter hoc, ut datur intellegi, neque scribere eis dignum existimauit, sed illam quae ad Colos-senses scripta erat legi et apud illos praecepit, ut bonorum pari-ter suscipiant monitionem et in melius conuertantur; eo quod sic reprehensi sunt a Paulo, ut neque scripta ab eo percipere digni fuissent existimati. deinde dicit ad eos:

dicite Archippo: ‘uide ministerium quod accepisti in Domino, ut illud impleas.’

deinde dicit eis dicere Archippo, ut ministerium quod accepit, impleat. †ut autem est ex litteris existimare, apud Laodicenses idem degens ministerium doctrinae commissum habere uideba-tur.* his adiecit:

salutatio mea manu Pauli.

quoniam sua manu salutationem scripsit, dicens:

memores estote uinculorum meorum.

Greek Text

ὡς ἔστιν ἐκ τῶν προγεγραμμένων εἰκάσαι, παρὰ Λαοδικεῦσιν ὄντι καὶ τὴν διακονίαν ἐγκεχειρισμένῳ τῆς διδασκαλίας.

Textual Notes

5 scripserunt r 6 reprehensione l b 7 dicentes C* H r 10 scrip-serat C (corr) | praecipit C* r 12 sint H | et (for ut) C* H r 16 dicite (for dicere) r 17 eis (for est) r | existimari C (corr) 18 id est (for idem) C* H r 19 adicit C r 23 sq. Coisl. 204, f. 161 a [Cr. vi. 339, Fr. 144] θεόδωρος. ἄλλος δὲ φησιν· ὡς ἔστιν, κ.τ.λ. 24 διακονίας (for διδασκ.) cod. edd.

Editorial Notes

spondeant secundum quod ab eo acce-perant. ‘legite ergo (inquit) epistolam Laodicensium.’”
17. apud Laodicenses, &c.] Thdt. re-jects this opinion: τινὲς ἔφασαν τοῦτον Λαο-δικείας γεγενῆσθαι διδάσκαλον. ἀλλ’ ἡ πρὸς Φιλήμονα ἐπιστολὴ διδάσκει ὡς ἐν Κολοσ-σαῖς οὗτος ᾤκει· τῷ γὰρ Φιλήμονι καὶ τοῦ-τον συντάττει. See below on Philem. 2.

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Latin Text

hoc est: ‘ad meam imitationem etiam pro ueritate pati nolite pigere.’ adiecit consuete conclusionem:

gratia uobiscum. amen.

in hac designatione epistolae consummationem fecisse uide-tur.

Textual Notes

2 consuetam r 5 explicit ad Colosenses incipit ad Tesalonicenses [Thesal. H] (aft uidetur) add C H

Editorial Notes

1. ad meam imitationem] Thdt.: ἀντὶ τοῦ· ζηλοῦτε καὶ μιμεῖσθε, καὶ τὰ προσπίπτοντα λυπηρὰ φέρετε καρτερῶς. Lanfranc cites ad meam…pigere, omit-ting pati.
2. pigere] Cf. pp. 20, l. 12; 23, l. 5, note.
3. designatione] =determinatione. Car-pentier cites designamentum=terminus, limes designatus, from a charter dated 1204.

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ADDENDA ET CORRIGENDA.

P. 2, 28 read perhaps probata [cf. 177, 2] ut conuen[iens] erat…scribit. 3, 1 etiam for enim. 5, 16, note (l. 4), om. as in the case of the text. 7, 5 read atubi. 10, 11 read perh. ueri. 12, 5, note (l. 3), read exc. Vulg. (Fuld.), Ambrstr. 13, 1 read perh. [a] spernente…sequenda; ib. 6, note, add Fuld., euangelizem. 16, 18, note (l. 1), add and Vulg. (Am., Fuld.). 20, 8 quantos=quot, Rönsch, 336. 23, 5, note (l. 2), read 12 for 11. 24, 16, note (l. 6), add and Vulg. (Am., Fuld.). 30, 12 read atubi; ib., vv. ll., 17 for 13. 31, 30 read perh. ea de causa quia in m. locis illa ex. uid. 37, 16 ut in carne=ὡς ἐν σαρκί? 38, 18 read perh. praesenti. 39, vv. ll. 6 corr. nobis. 41, 20 read perh. hinc for hunc. 47, 10 read [mortales] const. 48, 11, note, for perhaps refers to Th., read following Pelag. and Primasius. 49, 14 om. non [?]; ib., 15 read perh. ultra. 53, 3, note (l. 11), add Or does it=τοῖς ἀσθενεστέροις? 57, 21 corr. καθεῖς. 60, 10 dele [prae]. 61, 26 read perh. αὐτήν. 63, 7 [filii Dei]; So O. L. and Vulg. (Fuld.); ib. 19 corr. ἠκολούθει. 65, vv. ll. 5 C* (for C). 73, 26 punctuate nit. et ipsi, . 74, notes (l. 6), corr. οὔτε…οὔτε. 75, 23, note, add Or correct “illam.” 77 vv. ll. read 12 for 11. 86, 13, note, for ἐφ’ ὁμολ., &c. read=ὡμολογημένων, “ac-knowledged facts;” cf. p. 293, 14. 95, 1 read perh. est taliter; ib., 7, note (l. 14), after inuicem add, So Fuld. ad h. l. 97, 15 read perh. peracta. 101, notes, for 14. huiusmodi read 16. eiusmodi. 106, 18, note, add Cf. Pelag. ad h. l. 116, 7 read perh. quia iam. 117, 14 corr. diuinarum. 125, 14 place full stop for comma after dilecto. 126, 10, note (l. 10), add And see Phot. bibl. cod. 177. 127, 9, note, corr. no. xii. § vii. p. 306; ib., 19, note, read Thdt. after Origen, &c. 139, 5, note, add “Quia” however finds place in Cod. Amiat., though Fuld. has “qui.” 141, 10 corr. πᾶσιν. 143, 8, note, transfer to 144, 24. 155, 15 or punctuate: et quod s. i. mysterium dicens: sec. reu. n. est quod, &c.; and dele note. 158, 3, note, corr. recog-nouerunt. 162, 14 cf. Th. on Rom. ix. 22 (Fr., 82). 165, 16 read perh. demetire (cf. 167, 9). 168, 20 read percipiant. 172, 5, note, add Cf. Hieron. ad h. l. 174, 16 place full stop for comma after membra. 191, 14, note (l. 7), add Or the three may have owed it to Diodore. 198, 17 [textum]=τὴν ὑφήν. 200, 18 corr. ἐπισημηνάμενος. 202, vv. ll. 1 and 215, vv. ll. 15 dele lec., &c. 204, 26 corr. ἀρετῇ. 208, 12 dele comma after quidem. 211, 4 add comma after eo. 216, 3 quoniam rom. 218, 3 place full stop for comma after factus. 237, 11, note (l. 15), read perh. σύμφωνα. 242, 14 read perh. illi. 248, 10 sq. and 272, 6 corr. quaecumque. 255, 17 read perh. praeter. 260, 16 scissum=scissuram. 271, 13 corr. quomodocumque. 277, 2, note (l. 10), add Or read “suscitatum.” 284, 21 corr. ὁπότ’. 294, 6 [quasi qui]; cf. 297, 2, note.

END OF VOL. I.

CAMBRIDGE: PRINTED BY C. J. CLAY, M.A., AT THE UNIVERSITY PRESS.